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n and thought. Language without emotion and thought is empty, for example some ballads are plain statement: “血府当归生地桃，红花甘草壳赤芍，柴胡杛桔牛膝等，血化下行不作劳。 ”(ibid: 215) Hushi states that this kind of language is dead, without power, because they don’t encompass any emotion or thought. He also renders that the form and content of a language are closely connected. If the form is out of date, then no good content can be successfully interpreted. The form has to serve according to the requirement of the content. That is to say, when the content has been new with the current trend of society, the form has to be altered in order to fit for the content. Therefore, with the changes of time, there should be different language forms. （一时代有一时代的文学。此时代与彼时代之间，虽皆有承前启后之关系，而决不容完全钞袭；其完全钞袭者，决不成为真文学。）(ibid: 17) Those early reformers failed to see this. They only tried to change people’s mind, not realizing that the old language system has a role in limiting people’s thought. 3. Hushi’s Main Idea about Language: Oral and Written Form of Language 3.1 The separation of oral language of lower class and written form of ruling class Hushi finds that vernacular Chinese has long being existed in history. Actually, there were two language systems in ancient China, one is classical Chinese, and the other is vernacular Chinese. The differential use of these two kinds of language reflects the discrimination against ordinary people. Classical Chinese, kind of an official language, was used by the ruling class. It was recognized as the language of the country. People who speak or write with classical Chinese were regarded as well-educated and enjoy high social status. While ordinary people do not have the chance to be educated to use classical Chinese have the identity of poor, ignorant and uncultured. Under that circumstance, ordinary people did not have any freedom of thinking and expressing their ideas. They were actually controlled by the upper class through the adoption of classical Chinese as the official language. Hushi delivers that classical Chinese is dead language because it fails to serve the majority of ordinary people but a support of the ruling class. He finds out that only vernacular Chinese will be the future trend. It will definitely replace classical Chinese and become the orthodox of Chinese language, because it follows the tide of the time. It is a tool to free people out of the hegemony of thought. He once said that in the development of language, usually ordinary people are the initiator of reforms. He also renders that since the traditional reign was maintained by the written materials, the oral materials by the lower class can have some contributions to the overthrowing the old ruling class and the construction of a new society of democracy and a country independent from the borrowing of foreign thought and literature. It is because of the user of the oral language that the advocates of “The May Fourth Movement” choose to give a rise to the vernacular Chinese. Although these people themselves do not belong to the lower class, they try to resort to the lower class, who they hope would bring a new look to China at that time. 3.2 Requirement for the conformation of written and oral Hushi expresses there should not be so many strict rules for a language, for example, the rhyme. Strict adherence to the rhyme will do no good to the splendor of the language but impair it. For in order to comply with the form, the author sometimes have to mak