Integrated with the study of Chinese Classics, the Ch¡¦en-wei thoughts posed as the mainstream of East Han¡¦s philosophy studies but the thoughts also aroused different opinions. As early as in the beginning of West Han Dynasty, Liu Shin tried to oppose the studies of Modern Scripts with the studies of Ancient Scripts. Yang Xiong, a great thinker in late West Han Dynasty, tried to suppress the popularity of superstition with the concept of Dao Fa Zi Ran (meaning that Daoism lies in the Nature). In the beginning of East Han Dynasty, Heng Tan is the first thinker who openly criticized the official philosophy. He wrote ¡§Xing Lun¡¨ to declare his opposition against the dominant Ch¡¦en-wei thoughts and also offered suggestions about contemporary politics in the hope of attracting attention from the Emperor and serving the country. However, his suggestions irritated the Emperor instead and he was never promoted to an important position. After Heng Tan, Wang Chong, a thinker not in any official post, carried forward Heng¡¦s thoughts and, based on the principle of Ji Xu Wang (meaning to criticize the untrue), lashed even more strongly against the Ch¡¦en-wei thoughts. This thesis is an attempt to analyze Heng¡¦s and Wang¡¦s thoughts based on their books, ¡§Xing Lun¡¨ and ¡§Lun Heng.¡¨ It is found that both of them, enlightened by rationalism and spurred by the sense of mission as orthodox scholars, tried to fight against the contemporary Boshi system on the basis of Bo Tong (meaning comprehensive studies), to criticize the ridiculousness of the Ch¡¦en-wei thoughts by manifesting the principle of Ji Xu Wang and finally to achieve the ideal of Xing Zhi (meaning to criticize the untrue and to serve the country with one¡¦s thoughts). Both Heng and Wang cast a deep influence on the Ming-Fa thoughts at the end of East Han Dynasty and gave birth to the following Naturalism. Their importance to the development of Chinese philosophy can be clearly seen hereby.