除了法律领域之外，教育是CRT产生最大影响的地方，特别是在种族（通常是阶级）相交的方式上，为黑人和拉丁裔学生创造更糟糕的结果。 CRT在新千年中也成为一种更有影响力的意识形态，因为作为其第一支持者的有色人种学生已在美国主要法学院任职。 Crenshaw（在Valdes等人，2002年）和Delgado和Stefancic（2012）详细描述了20世纪90年代对CRT的反对，主要来自肯定行动的新保守派反对者，他们认为CRT学者是左派激进分子，甚至指责他们反对反犹太主义。批评者认为，“法律讲故事运动”是一种专注于有色人种故事并被CRT法学者用来挑战主流叙事的方法，并不是一种严格的分析方法。这些批评者也反对这样一种观念，即有色人种对自己的经历更了解，因此，比白人作家更能代表他们。最后，CRT的批评者怀疑该运动倾向于质疑“客观真理”的存在。真理，客观性和精英管理等概念都受到CRT学者的挑战，他们指出了白人至上经常无形的运作方式，例如，白人通过传统招生等政策在高等教育中一直享有一种平权行动。
In addition to the legal field, education is the place where CRTs have the greatest impact, especially in the way that ethnicity (usually class) intersects, creating even worse results for black and Latino students. The CRT has also become a more influential ideology in the new millennium, as the colored students who are their first supporters have served in the main law schools in the United States. Crenshaw (in Valdes et al., 2002) and Delgado and Stefancic (2012) describe in detail the opposition to CRT in the 1990s, mainly from neo-conservative opponents of affirmative action, who believe that CRT scholars are leftist radicals and even They are accused of opposing anti-Semitism. Critics believe that the “legal storytelling movement” is a method that focuses on the story of colored people and is used by CRT scholars to challenge mainstream narratives. It is not a rigorous method of analysis. These critics also oppose the idea that people of color have a better understanding of their experiences and, therefore, are more representative of them than white writers. Finally, CRT critics suspect that the movement tends to question the existence of “objective truth.” The concepts of truth, objectivity and elite management are challenged by CRT scholars who point out that white supremacy often works invisibly. For example, white people have always enjoyed a kind of affirmative action in higher education through traditional enrollment policies.