China's clothing varies by region, ethnic background, and economic situations. Contemporary urban clothing seemed to have developed an obsession with brand names (Giordano being one of the generic ones). In major urban centres, especially Shanghai, an increased western look is preferred, and there is an emphasis on formal wear over casual wear for adults on the streets. Teenagers prefer brand names. Children usually wear clothes that have a cartoon character.

Language :

The majority of people in China speak one form or another of the Chinese language. In addition to their native local dialect, nearly all can speak Standard Mandarin or putonghua (???)/guoyu (??). There has been ongoing debate as to whether "Chinese" is actually a defined "language" or in fact a family of many languages. The fact this debate exists is not only for political and unity reasons, but also partly due to the fact that written Chinese is a common standard throughout China. For example, a person who only speaks their local dialect is able to communicate with another person from a different area by using written Chinese (although this written Chinese is itself based on one variety of spoken Chinese). The written script across China is largely unified, and is the last of its kind that survives as a major language in the contemporary world.

Chinese philosophy :

Chinese philosophy is philosophy written in the Chinese tradition of thought. Chinese philosophy has a history of several thousand years; its origins are often traced back to the Yi Jing (the Book of Changes), an ancient compendium of divination, which introduced some of the most fundamental terms of Chinese philosophy. Its age can only be estimated (its first flowering is generally considered to have been in about the 6th century BC[1]), but it draws on an oracular tradition that goes back to neolithic times.

China Culture :

China's traditional values were derived from the orthodox version of Confucianism/conservatism, which was taught in schools and was even part of imperial civil service examinations. However, the term Confucianism is somewhat problematic in that the system of thought which reached it high-water mark in Qing Dynasty imperial China was in fact composed of several strains of thought, including Legalism, which in many ways departed from the original spirit of Confucianism; indeed by the height of imperial China, the right of the individual ethical conscience and the democratic right of criticizing bad government and demanding change had largely been prohibited by "orthodox" thinkers. Currently, there are neo-Confucians who believe that contrary to that line of thought, democratic ideals and human rights are quite compatible with traditional Confucian "Asian values".

The leaders who directed the efforts to change Chinese society after the establishment of the People's Republic of China in 1949 were raised in the old society and had been marked with its values. Although they were conscious revolutionaries, they had no intention of transforming Chinese culture totally. As practical administrators, PRC leaders sought to change some traditional aspects, such as rural land tenure and education, while preserving others, such as the family structure. Indeed, many observers believe that the Communist period following 1949 is very much in continuity with traditional Chinese history, rather than revolutionary--much like before, the masses accepted the views of the ruling party without much protest. The new government was seen as having who had assumed the Mandate of Heaven, taking over from the old regime and establishing a new dynasty with the blessing of the gods. Just as in the imperial age, the ruler (such as Mao Zedong) was revered and generally seen as without fault and worthy of praise. Change in Chinese society, therefore, has been less than total and consistent than claimed by official spokesmen.