中唐學者李華承襲開元以來批判士風的觀點，如：重人事的傾向、強調仁義道德之說、注重文與道的聯繫、以無鄉里之選說明士風變化等。但也表現出朝向「士自身」看待或尋求解決問題的變化，成為爾後中唐思想與文學運動的主軸。值得注意的是李華思想的轉折並不是始於安史亂後，而是玄宗盛世的天寶年間，說明中唐思想的源頭已深埋在唐前期的制度與結構之中。李華思想轉折的背景當從制度變遷與制度適應的角度加以理解，唐前期有識之士多認為隋代廢鄉官、行科舉造成當代士風惡化之根源，但制度變遷導致的權力關係卒難更張，至玄宗朝，科舉制的擴大已成莫之能禦之勢。制度影響士風既深遠，又難以釐革，只能退而求其次，在肯定科舉制的前提下，將重點轉移到如何提昇科舉取士的合理性上，以「士自身」為主體的思考方式遂因應而生。從「士自身」立場思考如何重建士人形象，提昇士人在體道為文、入仕為政以及士人與鄉里關係等各個方面的表現，成為中唐士人重建士人合理性的當務之急，這是理解中唐文學、思想運動之現實背景的可能方向。

As a scholar, Lee Hwa adopted the viewpoint of the Kai-yuan period and emphasized the virtue as main criteria for the literati. He valued the connection between learning and morality. He singled out the change of the choice for civil service as an important factor to describe the changing attitude of self-discipline of scholars. According to his observation, such change can be traced back to the golden years of Xuan-zhong period. The change of LeeHwa's thought should e understood through the structural change of his time. Many a scholar of the early Tang disagreed with the abolishment of the local-gentry system, which caused the moral downfall of the Literati, since the local judge of one's behavior was valued no more. The expansion of the national examination of the Xuan-zhong period furthered the gap of moral value and ability. The only possibility left for the philosopher was to encourage scholars to introspect. Such thoughts can be seen in the essays and poems of the scholars of Lee Hwa's time.