Among the philosophical origins of John Rawls’ A Theory of Justice, one figure has always been ignored—W. T. Stace, the doctoral supervisor of Rawls at Princeton. As an expert in mysticism, Hegelian philosophy and moral psychology, Stace is decisive in the formation of Rawls’ philosophy. Richard Marius attributed Rawls’ loss of faith partly to his intellectual engagement with Stace's essay Man Against Darkness. As Hegel was unwelcomed in western academic world at that time, Rawls’ intentional concealing of his relationship with Stace is a manifestation of his attitude towards Hegel. Religion is perceived positively in Dewey’s work and plays a pivotal role constructing democratic communities. In contrast, Rawls discards religious elements such as loyalty, universal fraternity and tolerance in designing the principles of justice, his ideal society is based on a wholly new foundation. Dewey advocates a gradually progressive way of reform, following the intellectual line of Locke-Hume-Smith. Education is employed as a main means. Whereas Rawls proposes a radically fundamental social transformation, following the line of Hobbes-Rousseau-Kant-Marx, These two ways may provide some far-reaching insight for China in its social and political reform at a critical turning point. In the process of Chinese social and political reform in the new century, it is of much significance to learn from these two scholars mentioned above while adhering to Marxism. Dewey’s gradual approach to social reform might be of a great help in the social construction at grassroots level, whereas John Rawls’ theory of justice is valuable in Chinese political reform. Finally, a well-ordered society with democracy, freedom, fairness and justice is what Chinese people really needs today. The major inspiration which can be drawn form these two political philosophers is: political and social reform should accord with the aspiration of people and human nature.