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Contents

INTRODUCTION

RESEARCH AND DEVELOPMENT PROCESS

VISUAL DESIGN AND USABILITY DEVELOPMENT

CONCLUSION

AutobiographyResume

Inspiration

Target Audience

Logo & Title

Concept

Visual Research

Typeface

Objectives

Color Research

Wireframe Design

History Research

Interface Development

Content Research

Interface Refinement

Information Architecture

User Testing & RefinementTimeline

Bibliography & SourcesCredits

02

01

03

04

12

28

06

15

29

18

34

10

16

30

24

36

40

38

41

08

26

InsPIRAtIon04 05

MOTIVATION

ABSTRACT

RESEARCH AND DEFINITION

Since I was a child, I always liked reading all kinds of books, most of all philosophical texts. It not only gave me many ways to look at my life and myself, but also inspired me to create art works. Therefore, through the course of studying at the Academy of Art University, I think that my project could be a way to introduce my favorite philosophy into western society.

Philosophy is always a source of inspiration for artists to express their ideas and create artworks, not only in Western art history, such as the Renaissance period with its concept of Aesthetics, but also in traditional Chinese painting, which tries to convey Chinese philosophical concepts.

While people appreciate artworks, they also receive the impressions and emotions of the artist. Philosophy is an abstract subject, it is not just reading a description of a thought or story, it also exists in artwork and serves to enlighten people to think further about their lives and the future.

Eastern philosophy refers very broadly to the various philosophies of India, China, Japan, Korea, and, to some extent, of Iran (Persia). In the Western society, the word philosophy generally conjures up notions of ancient Greeks such as Aristotle and European philosophers such as Kant. Seldom is Eastern philosophy included in the western conception of philosophy.

It is my intention to introduce notions of Eastern philosophy to the Western audience. To follow in the tradition of D.T Suzuki and many other modern day interpreters in introducing Eastern thought to Western viewers. Specifically, I wish to introduce notions about ancient Chinese philosophies.

D.T SuzukiA Zen Life

ConCePt06 07

CONCEpT

THE YIN YANG SYMBOL’S INFLUENCE

Every developed culture has its own history and features especially China, that has a 5000 year long history in which it developed various cultural characteristic and philosophic concepts. It provides me the source of inspiration and enlightenment and has allowed me to develop a unique approach to life. From this viewpoint, introducing Chinese philosophy into the western world would be an interesting and challenging project for me to explore.

This project serves to interpret of Chinese traditional painting and the idea of Taoism for users to experience.

Chinese Kung FuTai Chi Quan

Religious BeliefTaoismTai Chi Sword

Chinese Painting Modern Dance The SculptureTaichi Thrustbronze sculpture by Ju Ming

Chinese Medicine llustration of Inner Circulation

tARGet AUdIenCe08

pRIMARY AUDIENCE SECONDARY AUDIENCE

Age Range:Above 20

Education:At least 6th grade reading & writing ability

Occupation:People who are curious in various cultures and enjoy reading and time for thinking.

Age Range:15 - 25

Education:At least 6th grade reading & writing ability

Occupation:Asians living in western countries who want to be in touch with their traditional roots.

SKILL LEVEL AND ExpERIENCE

1. Comfortable in computer and Internet usage.

2. Interested in different cultures, histories and search information through Internet.

3. Enjoy exploring the interactive subject of website and user experience.

4. Have the habit of reading and sharing.

09

USABILITY OBJECTIVES

USER GOALS AND NEEDS

1. Simple and Clever Navigation:Users will be able to use this site to find the information directly.

2. Step by Step:Users will have a clear flowchart and guide when they navigate through the site.

3. Interactive Experience:The site will offer interactive feedback for users to enhance entertainment experience.

This website is designed for People who are interested in reading and experienced with Chinese culture and history. Most of them will like to obtain complete information about Taoism and traditional text of Tao De Ching.

Here are some important needs for the user:1. The site navigation must be easy to use and

clear.2. The site should have complete and correct

information.3. Users can search and save any information

from the site as they need.

oBjeCtIves10 11

RESEARCH AND DEVELOPMENT PROCESS

At the beginning, I didn’t know how to start this project and which technology I would have to use for it realization. The only thing I knew was that I would have a lot of text and key words.

SYSTEM REqUIREMENT

Platform:PC / Mac / Linux

Operating System:Mac: OS 9 / OSXPC: Windows Vista / Windows 2000 / Windows XP

Screen Specification:At least 1024 x 768 with 24-bit color

Browser Type And Version:Internet Explorer 6.0 +Safari 2.0 +Mozilla FireFox 2.0 +NetScape 7.0 +

Browser PlugIn Version:Flash Player 9.0.27 +Javascript Enabled

OVERALL OBJECTIVES

This website has a primary objective to introduce Chinese philosophy of Taoism to audiences. People can get information, read chapters and search the content by key words from Tao book ‘Tao De Ching’ in innovative way.

vIsUAl ReseARCH12

INFOGRApHICS INTERACTIVE pROJECTS

01. GYRE World Reflectorhttp://gyre-omotesando.com/

It is stemming from the overall concept of “Shop & Think,” words and text that relate to “Japan/World”, “Food”, “Luxury” are aggregated in real time from the internet.

02 - 03. Visualizing the Biblehttp://www.chrisharrison.net/projects/bibleviz/

The infographic project for users to visualize text and words from the Bible.

04. Visualization Projectshttp://www.chrisharrison.net

Here are some great data visualization in different form and colors, which gave me a lot of inspiration and technical possibility for my project.

01. Design and The Elastic Mindhttp://www.moma.org/interactives/exhibitions/2008/elasticmind/

This website is an online exhibition for New York’s MoMA. It explores new methods of tagging to realize efficient contextual browsing of a large number of works included in the exhibition.

02. UNIQLO GRID http://www.uniqlo.com/grid/

UNIQLO GRID is the impressive interactive project for users to play with grid system and UNIQLO logo, it also provide digital map to link to different UNIQLO’s websites around the world.

03. EnBW Spamrecycler http://www.spamrecycling.com/

Spamrecycler is really interesting project for me, The spam Recycler takes unwanted junk mail and turns it into a work of art, and a message to a passage of Lao-Tzu.

13

0202

03

0304

01 01

14

LOOK AND FEEL

01. Jonathan Yuen’s Portfoliohttp://jonathanyuen.com/

The overall feel on using this website is elegant, floating and simple, and the illustration presents the aesthetic of traditional Chinese painting in innovative way.

This website is the first inspiration for me to come up this project, and the whole design and feel is relevant to the mood of Taoism text. This is the goal of my project would like to approach.

02. International Street Open-Air Theatres Festival FETA 2009 http://www.feta.pl/

Feta is the great typographic base website, which also provide fully interactive navigation for user to view the information.

The design is really simple and organized, it shows how type can be used in interactive and innovative way.

02

01

ColoR ReseARCH 15

Based on the Chinese traditional painting, the five secondary colors can be used to represent the history and the Chinese culture.

SECONDARY COLORpRIMARY COLOR

Based on the yin yang symbol, black, white and gray scale are main colors for my project.

Roo

ted

in th

e an

cien

t Chi

nese

sys

tem

s of

bel

iefs

, infl

uenc

ed b

y pr

imiti

ve s

ham

anis

m a

nd

obse

rvat

ion

of n

atur

al c

ycle

s, T

aois

m re

cogn

ises

Lao

zi a

s its

foun

der a

nd Z

huan

gzi a

s on

e of

its

mos

t br

illant

repr

esen

tativ

es. E

arly

Tao

ism

dev

elop

ed a

s an

orig

inal

ans

wer

to th

e bi

tter d

ebat

es d

urin

g th

e ph

iloso

phic

ally

ferti

le ti

me

of th

e H

undr

ed S

choo

ls o

f Tho

ught

, cor

resp

ondi

ng to

the

War

ring

Stat

es

perio

d. It

was

a ti

me

of s

eem

ingl

y en

dles

s w

arfa

re a

nd c

haos

. Thi

s tu

rbul

ent e

raan

ce w

ith th

e “p

roce

ss” o

f the

uni

vers

e: T

ao. A

ctio

n th

roug

h in

actio

n (w

ei w

u w

ei),

the

pow

er o

f em

ptin

ess,

det

achm

ent,

rece

ptiv

enes

s, s

pont

anei

ty, th

e st

reng

th o

f sof

tnes

s, th

e re

lativ

ism

of h

uman

va

lues

and

the

sear

ch fo

r a lo

ng li

fe, a

re s

ome

of it

s pr

efer

red

them

es. T

aois

m is

root

ed in

the

olde

st

belie

f sys

tem

s of

Chi

na, d

atin

g fro

m a

tim

e w

hen

sham

anis

m a

nd p

anth

eism

wer

e pr

eval

ent.

Elem

ents

of

prim

itive

Tao

ist t

houg

ht in

clud

e th

e cy

clic

pro

gres

sion

of s

easo

ns, g

row

th a

nd d

eath

of s

entie

nt b

eing

s an

d th

eir e

ndle

ss g

ener

atio

n an

d qu

estio

ns a

bout

the

orig

in o

f life

. Obs

erva

tion

of n

atur

al p

roce

sses

le

ad to

div

inat

ion

prac

tices

whe

re th

e op

erat

or tr

ies

to d

etec

t opp

ortu

nitie

s in

nat

ural

phe

nom

enon

s (li

ke

crac

kles

mad

e in

bon

es).h

e ol

dest

Chi

nese

scr

iptu

re is

sai

d to

be

the

I Chi

ng, a

com

pila

tion

of re

adin

gs

base

d on

six

ty-fo

ur h

exag

ram

s. T

he h

exag

ram

s ar

e co

mbi

natio

ns o

f eig

ht tr

igra

ms

or g

ua, (

colle

ctiv

ely

calle

d ba

gua)

, res

ultin

g in

six

ty-fo

ur p

ossi

ble

com

bina

tions

. Lao

zi w

as in

timat

ely

fam

iliar w

ith th

e I C

hing

, an

d th

e Ta

o Te

Chi

ng s

how

s th

at h

e w

as p

rofo

undl

y in

spire

d by

it.

The

Earli

est A

ppea

ranc

e O

f Tao

ism

(Hua

ng-L

ao T

radi

tion)

The

Hua

ng-L

ao T

radi

tion(

1) fl

ouris

hed

afte

r the

Mag

ic a

nd Im

mor

talit

y Tr

aditi

on(2

). La

ter i

nteg

rate

d in

to D

aois

m, i

t con

stitu

tes

an im

porta

nt c

ompo

nent

of t

he re

ligio

us b

ackg

roun

d to

the

birth

of D

aois

m.

The

Hua

ng-L

ao T

radi

tion

is a

pro

duct

of t

he m

arria

ge o

f Hua

ng-L

ao p

hilo

soph

y w

ith th

e Im

mor

talis

t(3)

prac

tises

of t

he M

agic

and

Imm

orta

lity

Trad

ition

.H

uang

-Lao

phi

loso

phy

emer

ged

in th

e Q

i sta

te d

urin

g th

e m

iddl

e of

the

War

ring

Stat

es p

erio

d (4

75-2

21

BC).

It em

phas

ized

the

culti

vatio

n of

virt

ue a

s ad

voca

ted

by th

e Ye

llow

Em

pero

r and

Lao

zi. B

y th

e ea

rly

Han

dyn

asty

(206

BC

- AD

24)

, the

mai

nstre

am o

f Hua

ng-L

ao th

ough

t con

cern

ed it

self

with

the

Art o

f G

over

nmen

t(4) a

nd w

ith Y

in-Y

ang

stud

ies,

but

als

o in

clud

ed Im

mor

talis

m. D

urin

g th

e re

ign

of th

e H

an

empe

ror W

u, th

e M

agic

ians

(5) r

eint

erpr

eted

the

Yello

w E

mpe

ror’s

teac

hing

s, to

the

poin

t of c

ompl

etel

y m

ergi

ng th

em w

ith Im

mor

talis

t tho

ught

, so

that

the

Imm

orta

list T

radi

tion(

6) c

ame

to b

e as

soci

ated

with

th

e Ye

llow

Em

pero

r.As

Hua

ng-L

ao p

hilo

soph

y flo

uris

hed

in th

e Q

i sta

te, w

here

the

Imm

orta

lists

wer

e al

so m

ost a

ctiv

e, th

e tw

o sc

hool

s de

velo

ped

in th

e sa

me

envi

ronm

ent,

mut

ually

influ

ence

d ea

ch o

ther

, and

fina

lly m

erge

d to

form

the

Hua

ng-L

ao T

radi

tion.

Thi

s m

utua

l int

egra

tion

was

a lo

ng p

roce

ss w

hich

took

pla

ce in

thre

e st

ages

.Th

e fir

st s

tage

occ

urre

d w

hen

the

Han

em

pero

r Wu

gave

exc

lusi

ve p

atro

nage

to C

onfu

cian

ism

, lea

ding

th

e H

uang

-Lao

and

Imm

orta

list s

choo

ls to

com

e cl

oser

toge

ther

. The

sec

ond

phas

e oc

cure

d fro

m th

e re

ign

of H

an e

mpe

ror X

uan

to th

e en

d of

the

Wes

tern

Han

dyn

asty

(AD

24)

. Em

pero

r Xua

n ap

prov

ed

of H

uang

- La

o ph

iloso

phy,

and

allo

wed

the

Mag

ic a

nd Im

mor

talit

y Tr

aditi

on to

flou

rish.

Dur

ing

the

third

ph

ase,

the

two

curre

nts

mer

ged

to fo

rm th

e H

uang

-Lao

Tra

ditio

n in

the

reig

n of

em

pero

r Hua

n of

the

East

ern

Han

dyn

asty

(AD

147

-167

).D

urin

g th

e re

igns

of e

mpe

rors

Min

g an

d Zh

ang

of th

e Ea

ster

n H

an d

ynas

ty, th

e H

uang

-Lao

Tra

di-

tion

had

alre

ady

beco

me

popu

lar i

n th

e Im

peria

l Cou

rt, a

nd b

y th

e tim

e of

em

pero

r Hua

n it

was

reco

rded

in

the

offic

ial h

isto

ries.

In th

e St

ory

of W

ang

Hua

n in

the

His

tory

of t

he L

ater

Han

, it i

s re

cord

ed th

at

empe

ror H

uan

(reig

ned

AD15

8-16

7) p

atro

nize

d th

e H

uang

-Lao

Tra

ditio

n an

d or

dere

d th

e de

stru

ctio

n of

the

old

sacr

ifici

al

halls

. Afte

r em

pero

r Hua

n op

enly

reco

gniz

ed th

e H

uang

-Lao

Tra

ditio

n, h

e se

nt o

ffici

als

twic

e a

year

to

Laoz

i’s a

nces

tral s

hrin

e at

Ku

Xian

, and

to th

e Ye

llow

Em

pero

r’s G

uanl

ong

Hal

l, m

arki

ng th

e fin

al s

tage

of

the

form

atio

n of

the

Hua

ng-L

ao T

radi

tion.

Dur

ing

the

reig

n of

em

pero

r Lin

g, Z

hang

Jia

o, fo

unde

r of t

he S

upre

me

Peac

e Tr

aditi

on(7

), ga

ve

him

self

the

title

of G

reat

Virt

uous

Mas

ter(8

) , a

ffilia

ted

him

self

to th

e H

uang

-Lao

Tra

ditio

n, to

ok d

isci

ples

an

d w

as h

onou

red

by th

e co

mm

on p

eopl

e.D

urin

g th

e pe

riod

of in

tegr

atio

n of

Hua

ng-L

ao p

hilo

soph

y w

ith th

e M

agic

and

Imm

orta

lity

Trad

ition

, th

ere

was

a s

trong

wav

e ef

fect

of m

agic

aliz

ed C

onfu

cian

ism

, lea

ding

the

liter

ary

scho

ol o

f Eso

teric

Sp

ecul

atio

ns 9

to s

timul

ate

the

form

atio

n of

the

Hua

ng-L

ao T

radi

tion.

Like

the

Mag

ic a

nd Im

mor

talit

y Tr

aditi

on, t

he H

uang

-Lao

Tra

ditio

n di

d no

t hav

e sy

stem

atic

teac

h-in

gs o

r rel

igio

us d

octri

nes,

nor

did

it h

ave

a re

ligio

us o

rgan

izat

ion.

But

it w

as th

e pr

edec

esso

r to

Dao

ism

; w

ithou

t und

erst

andi

ng th

e H

uang

-Lao

Tra

ditio

n, it

is im

poss

ible

to c

ome

to a

full

know

ledg

e of

the

hist

ory

of D

aois

m.

I) H

an D

ynas

ty (A

D 2

5- 2

20)

T

he S

upre

me

Peac

e Tr

aditi

on ta

kes

its n

ame

from

the

Book

of S

upre

me

Peac

e . I

t was

foun

ded

durin

g th

e re

ign

of e

mpe

ror L

ing

(AD

172-

178)

of t

he E

aste

rn H

an d

ynas

ty, b

y Zh

ang

Jiao

, a n

ativ

e of

Ju

lu in

pre

sent

-day

Heb

ei. I

nitia

lly, Z

hang

Jia

o ca

lled

him

self

the

“Gre

at V

irtuo

us M

aste

r”, re

cogn

ized

his

si

ns, a

ffilia

ted

him

self

to th

e H

uang

-Lao

Tra

ditio

n , t

ook

disc

iple

s, a

nd c

laim

ed th

at h

is T

alis

man

ic W

ater

an

d In

cant

atio

ns c

ould

cur

e illn

esse

s. M

any

sick

wer

e in

deed

hea

led,

and

so

he w

as b

elie

ved

in b

y th

e co

mm

on p

eopl

e.

Dur

ing

empe

ror S

hun’

s re

ign

in th

e Ea

ster

n H

an d

ynas

ty (A

D 1

26-1

44),

the

“Mig

hty

Com

mon

wea

lth o

f th

e O

rthod

ox O

nene

ss’ -

- whi

ch w

as p

opul

arly

cal

led

the

“Fiv

e Pe

cks

of R

ice

Trad

ition

’ -- w

as fo

unde

d in

an

cien

t Sic

huan

by

Zhan

g Li

ng, w

ho h

ad o

rigin

ally

com

e fro

m a

ncie

nt S

hand

ong.

Acc

ordi

ng to

his

toric

al

book

s su

ch a

s th

e Bi

ogra

phy

of Z

hang

Lu

in th

e R

ecor

ds o

f the

Thr

ee K

ingd

oms,

and

the

Biog

raph

y of

Li

u Ya

n in

the

His

tory

of t

he L

ater

Han

, Zha

ng L

ing

cam

e to

Sic

huan

dur

ing

Empe

ror S

hun’

s re

ign

and

star

ted

to s

tudy

Dao

on

Mt.

Hem

ing,

whi

ch is

loca

ted

in D

ayi c

ount

y, Si

chua

n Pr

ovin

ce. H

e w

rote

Tal

is-

man

ic B

ooks

ther

e an

d sp

read

Dao

ism

am

ong

the

loca

l peo

ple.

Bec

ause

eac

h fo

llow

er w

as s

uppo

sed

to

offe

r him

five

pec

ks o

f ric

e, th

e go

vern

men

t cal

led

them

“Ric

e R

obbe

rs”.I

I) D

aois

m d

urin

g th

e W

ei, J

in,

and

Sout

hern

and

Nor

ther

n D

ynas

ties(

220-

581)

In C

hina

From

the

1940

s to

198

2, T

aois

m w

as s

uppr

esse

d al

ong

with

oth

er re

ligio

ns in

acc

orda

nce

with

Com

-m

unis

t Par

ty p

olic

y. M

uch

of th

e Ta

oist

infra

stru

ctur

e w

as d

estro

yed,

mon

ks a

nd p

riest

s w

ere

sent

to

labo

r cam

ps. T

his

inte

nsifi

ed d

urin

g th

e C

ultu

ral R

evol

utio

n fro

m 1

966

to 1

976,

nea

rly e

radi

catin

g m

ost

Taoi

st s

ites.

Den

g Xi

aopi

ng e

vent

ually

rest

ored

som

e re

ligio

us to

lera

nce

begi

nnin

g in

198

2. S

ince

, com

mun

ist l

eade

rs

have

reco

gniz

ed T

aois

m a

s an

impo

rtant

trad

ition

al re

ligio

n of

Chi

na d

evot

ed to

uni

vers

al u

nity

and

pea

ce

and

man

y te

mpl

es a

nd m

onas

terie

s ha

ve b

een

repa

ired

and

re-o

pene

d.Th

ere

are

scho

lars

who

arg

ue th

at T

aois

m is

stil

l a p

reva

lent

bel

ief w

ithin

Chi

na it

self,

est

imat

ing

that

the

true

num

ber o

f Tao

ists

wor

ldw

ide,

onc

e C

hine

se b

elie

vers

are

acc

ount

ed fo

r, m

ay b

e ov

er o

ne b

illion

, m

akin

g it

the

seco

nd la

rges

t rel

igio

n of

the

wor

ld; h

owev

er d

ue to

the

inte

rtwin

ed n

atur

e of

Chi

nese

tra

ditio

nal r

elig

ion

and

othe

r res

trict

ions

, a c

ensu

s on

the

num

ber o

f adh

eren

ts in

Chi

na is

not

pos

sibl

e.

Out

side

Chi

naM

oder

n es

timat

es p

ut th

e nu

mbe

r of T

aois

ts o

utsi

de o

f Mai

nlan

d C

hina

at 3

1,00

0,00

0, lo

cate

d pr

edom

i-na

ntly

in T

aiw

an. A

roun

d 30

,000

Tao

ists

live

in N

orth

Am

eric

a. T

he o

ldes

t Tao

ist t

empl

e in

the

Uni

ted

Stat

es is

Tie

n H

au T

empl

e in

San

Fra

ncis

co, b

uilt

in 1

852.

Tao

ism

has

had

a s

igni

fican

t infl

uenc

e w

orld

-w

ide:

in m

any

Wes

tern

soc

ietie

s it

can

be s

een

in a

cupu

nctu

re, h

erba

lism

, hol

istic

med

icin

e, m

edita

tion,

m

artia

l arts

, Fen

g Sh

ui, a

nd T

ai C

hi.

Peop

le in

cou

ntrie

s ot

her t

han

Chi

na p

ract

ise

the

Taoi

st p

hilo

soph

y in

var

ious

form

s, e

spec

ially

in

Viet

nam

and

in K

orea

. Kou

k Su

n D

o in

Kor

ea e

xem

plifi

es o

ne s

uch

varia

tion.

The

Yao

hav

e a

writ

ten

relig

ion

base

d on

med

ieva

l Chi

nese

Tao

ism

, alth

ough

in re

cent

yea

rs th

ere

have

bee

n m

any

conv

erts

to

Chr

istia

nity

and

Bud

dhis

m. O

utsi

de C

hina

, the

y ar

e to

be

foun

d in

Vie

tnam

, Lao

s an

d Th

aila

nd.

Taoi

st p

hilo

soph

y ha

s fo

und

a la

rge

follo

win

g th

roug

hout

the

wor

ld, a

nd s

ever

al tr

aditi

onal

Tao

ist l

inea

ges

have

set

up

teac

hing

cen

ters

in c

ount

ries

mpe

ror H

uan

it w

as re

cord

ed in

the

offic

ial h

isto

ries.

In th

e St

ory

of W

ang

Hua

n in

the

His

tory

of

the

Late

r Han

, it i

s re

cord

ed th

at e

mpe

ror H

uan

(reig

ned

AD15

8-16

7) p

atro

nize

d th

e H

uang

-Lao

Tra

ditio

n an

d or

dere

d th

e de

stru

ctio

n of

the

old

sacr

ifici

al

halls

. Afte

r em

pero

r Hua

n op

enly

reco

gniz

ed th

e H

uang

-Lao

Tra

ditio

n, h

e se

nt o

ffici

als

twic

e a

year

to

Laoz

i’s a

nces

tral s

hrin

e at

Ku

Xian

, and

to th

e Ye

llow

Em

pero

r’s G

uanl

ong

Hal

l, m

arki

ng th

e fin

al s

tage

of

the

form

atio

n of

the

Hua

ng-L

ao T

radi

tion.

Dur

ing

the

reig

n of

em

pero

r Lin

g, Z

hang

Jia

o, fo

unde

r of t

he S

upre

me

Peac

e Tr

aditi

on(7

), ga

ve

him

self

the

title

of G

reat

Virt

uous

Mas

ter(8

) , a

ffilia

ted

him

self

to th

e H

uang

-Lao

Tra

ditio

n, to

ok d

isci

ples

an

d w

as h

onou

red

by th

e co

mm

on p

eopl

e.D

urin

g th

e pe

riod

of in

tegr

atio

n of

Hua

ng-L

ao p

hilo

soph

y w

ith th

e M

agic

and

Imm

orta

lity

Trad

i-tio

n, th

ere

was

a s

trong

wav

e ef

fect

of m

agic

aliz

ed C

onfu

cian

ism

, lea

ding

the

li R

oote

d in

the

anci

ent

Chi

nese

sys

tem

s of

bel

iefs

, infl

uenc

ed b

y pr

imiti

ve s

ham

anis

m a

nd o

bser

vatio

n of

nat

ural

cyc

les,

Tao

ism

re

cogn

ises

Lao

zi a

s its

foun

der a

nd Z

huan

gzi a

s on

e of

its

mos

t bril

lant

repr

esen

tativ

es. E

arly

Tao

ism

de

velo

ped

as a

n or

igin

al a

nsw

er to

the

bitte

r deb

ates

dur

ing

the

philo

soph

ical

ly fe

rtile

tim

e of

the

Hun

-dr

ed S

choo

ls o

f Tho

ught

, cor

resp

ondi

ng to

the

War

ring

Stat

es p

erio

d. It

was

a ti

me

of s

eem

ingl

y en

dles

s w

arfa

re a

nd c

haos

. Thi

s tu

rbul

ent e

raan

ce w

ith th

e “p

roce

ss” o

f the

uni

vers

e: T

ao. A

ctio

n th

roug

h in

actio

n (w

ei w

u w

ei),

the

pow

er o

f em

ptin

ess,

det

achm

ent,

rece

ptiv

enes

s, s

pont

anei

ty, th

e st

reng

th o

f sof

tnes

s, th

e re

lativ

ism

of h

uman

va

lues

and

the

sear

ch fo

r a lo

ng li

fe, a

re s

ome

of it

s pr

efer

red

them

es. T

aois

m is

root

ed in

the

olde

st

belie

f sys

tem

s of

Chi

na, d

atin

g fro

m a

tim

e w

hen

sham

anis

m a

nd p

anth

eism

wer

e pr

eval

ent.

Elem

ents

of

prim

itive

Tao

ist t

houg

ht in

clud

e th

e cy

clic

pro

gres

sion

of s

easo

ns, g

row

th a

nd d

eath

of s

entie

nt b

eing

s an

d th

eir e

ndle

ss g

ener

atio

n an

d qu

estio

ns a

bout

the

orig

in o

f life

. Obs

erva

tion

of n

atur

al p

roce

sses

le

ad to

div

inat

ion

prac

tices

whe

re th

e op

erat

or tr

ies

to d

etec

t opp

ortu

nitie

s in

nat

ural

phe

nom

enon

s (li

ke

crac

kles

mad

e in

bon

es).h

e ol

dest

Chi

nese

scr

iptu

re is

sai

d to

be

the

I Chi

ng, a

com

pila

tion

of re

adin

gs

base

d on

six

ty-fo

ur h

exag

ram

s. T

he h

exag

ram

s ar

e co

mbi

natio

ns o

f eig

ht tr

igra

ms

or g

ua, (

colle

ctiv

ely

calle

d ba

gua)

, res

ultin

g in

six

ty-fo

ur p

ossi

ble

com

bina

tions

. Lao

zi w

as in

timat

ely

fam

iliar w

ith th

e I C

hing

, an

d th

e Ta

o Te

Chi

ng s

how

s th

at h

e w

as p

rofo

undl

y in

spire

d by

it.

The

Earli

est A

ppea

ranc

e O

f Tao

ism

(Hua

ng-L

ao T

radi

tion)

The

Hua

ng-L

ao T

radi

tion(

1) fl

ouris

hed

afte

r the

Mag

ic a

nd Im

mor

talit

y Tr

aditi

on(2

). La

ter i

nteg

rate

d in

to D

aois

m, i

t con

stitu

tes

an im

porta

nt c

ompo

nent

of t

he re

ligio

us b

ackg

roun

d to

the

birth

of D

aois

m.

The

Hua

ng-L

ao T

radi

tion

is a

pro

duct

of t

he m

arria

ge o

f Hua

ng-L

ao p

hilo

soph

y w

ith th

e Im

mor

talis

t(3)

prac

tises

of t

he M

agic

and

Imm

orta

lity

Trad

ition

.H

uang

-Lao

phi

loso

phy

emer

ged

in th

e Q

i sta

te d

urin

g th

e m

iddl

e of

the

War

ring

Stat

es p

erio

d (4

75-2

21

BC).

It em

phas

ized

the

culti

vatio

n of

virt

ue a

s ad

voca

ted

by th

e Ye

llow

Em

pero

r and

Lao

zi. B

y th

e ea

rly

Han

dyn

asty

(206

BC

- AD

24)

, the

mai

nstre

am o

f Hua

ng-L

ao th

ough

t con

cern

ed it

self

with

the

Art o

f G

over

nmen

t(4) a

nd w

ith Y

in-Y

ang

stud

ies,

but

als

o in

clud

ed Im

mor

talis

m. D

urin

g th

e re

ign

of th

e H

an

empe

ror W

u, th

e M

agic

ians

(5) r

eint

erpr

eted

the

Yello

w E

mpe

ror’s

teac

hing

s, to

the

poin

t of c

ompl

etel

y m

ergi

ng th

em w

ith Im

mor

talis

t tho

ught

, so

that

the

Imm

orta

list T

radi

tion(

6) c

ame

to b

e as

soci

ated

with

th

e Ye

llow

Em

pero

r.As

Hua

ng-L

ao p

hilo

soph

y flo

uris

hed

in th

e Q

i sta

te, w

here

the

Imm

orta

lists

wer

e al

so m

ost a

ctiv

e, th

e tw

o sc

hool

s de

velo

ped

in th

e sa

me

envi

ronm

ent,

mut

ually

influ

ence

d ea

ch o

ther

, and

fina

lly m

erge

d to

form

the

Hua

ng-L

ao T

radi

tion.

Thi

s m

utua

l int

egra

tion

was

a lo

ng p

roce

ss w

hich

took

pla

ce in

thre

e st

ages

.Th

e fir

st s

tage

occ

urre

d w

hen

the

Han

em

pero

r Wu

gave

exc

lusi

ve p

atro

nage

to C

onfu

cian

ism

, lea

ding

th

e H

uang

-Lao

and

Imm

orta

list s

choo

ls to

com

e cl

oser

toge

ther

. The

sec

ond

phas

e oc

cure

d fro

m th

e re

ign

of H

an e

mpe

ror X

uan

to th

e en

d of

the

Wes

tern

Han

dyn

asty

(AD

24)

. Em

pero

r Xua

n ap

prov

ed

of H

uang

- La

o ph

iloso

phy,

and

allo

wed

the

Mag

ic a

nd Im

mor

talit

y Tr

aditi

on to

flou

rish.

Dur

ing

the

third

ph

ase,

the

two

curre

nts

mer

ged

to fo

rm th

e H

uang

-Lao

Tra

ditio

n in

the

reig

n of

em

pero

r Hua

n of

the

East

ern

Han

dyn

asty

(AD

147

-167

).D

urin

g th

e re

igns

of e

mpe

rors

Min

g an

d Zh

ang

of th

e Ea

ster

n H

an d

ynas

ty, th

e H

uang

-Lao

Tra

di-

tion

had

alre

ady

beco

me

popu

lar i

n th

e Im

peria

l Cou

rt, a

nd b

y th

e tim

e of

em

pero

r Hua

n it

was

reco

rded

in

the

offic

ial h

isto

ries.

In th

e St

ory

of W

ang

Hua

n in

the

His

tory

of t

he L

ater

Han

, it i

s re

cord

ed th

at

empe

ror H

uan

(reig

ned

AD15

8-16

7) p

atro

nize

d th

e H

uang

-Lao

Tra

ditio

n an

d or

dere

d th

e de

stru

ctio

n of

the

old

sacr

ifici

al

halls

. Afte

r em

pero

r Hua

n op

enly

reco

gniz

ed th

e H

uang

-Lao

Tra

ditio

n, h

e se

nt o

ffici

als

twic

e a

year

to

Laoz

i’s a

nces

tral s

hrin

e at

Ku

Xian

, and

to th

e Ye

llow

Em

pero

r’s G

uanl

ong

Hal

l, m

arki

ng th

e fin

al s

tage

of

the

form

atio

n of

the

Hua

ng-L

ao T

radi

tion.

Dur

ing

the

reig

n of

em

pero

r Lin

g, Z

hang

Jia

o, fo

unde

r of t

he S

upre

me

Peac

e Tr

aditi

on(7

), ga

ve

him

self

the

title

of G

reat

Virt

uous

Mas

ter(8

) , a

ffilia

ted

him

self

to th

e H

uang

-Lao

Tra

ditio

n, to

ok d

isci

ples

an

d w

as h

onou

red

by th

e co

mm

on p

eopl

e.D

urin

g th

e pe

riod

of in

tegr

atio

n of

Hua

ng-L

ao p

hilo

soph

y w

ith th

e M

agic

and

Imm

orta

lity

Trad

ition

, th

ere

was

a s

trong

wav

e ef

fect

of m

agic

aliz

ed C

onfu

cian

ism

, lea

ding

the

liter

ary

scho

ol o

f Eso

teric

Sp

ecul

atio

ns 9

to s

timul

ate

the

form

atio

n of

the

Hua

ng-L

ao T

radi

tion.

Like

the

Mag

ic a

nd Im

mor

talit

y Tr

aditi

on, t

he H

uang

-Lao

Tra

ditio

n di

d no

t hav

e sy

stem

atic

teac

h-in

gs o

r rel

igio

us d

octri

nes,

nor

did

it h

ave

a re

ligio

us o

rgan

izat

ion.

But

it w

as th

e pr

edec

esso

r to

Dao

ism

; w

ithou

t und

erst

andi

ng th

e H

uang

-Lao

Tra

ditio

n, it

is im

poss

ible

to c

ome

to a

full

know

ledg

e of

the

hist

ory

of D

aois

m.

I) H

an D

ynas

ty (A

D 2

5- 2

20)

T

he S

upre

me

Peac

e Tr

aditi

on ta

kes

its n

ame

from

the

Book

of S

upre

me

Peac

e . I

t was

foun

ded

durin

g th

e re

ign

of e

mpe

ror L

ing

(AD

172-

178)

of t

he E

aste

rn H

an d

ynas

ty, b

y Zh

ang

Jiao

, a n

ativ

e of

Ju

lu in

pre

sent

-day

Heb

ei. I

nitia

lly, Z

hang

Jia

o ca

lled

him

self

the

“Gre

at V

irtuo

us M

aste

r”, re

cogn

ized

his

si

ns, a

ffilia

ted

him

self

to th

e H

uang

-Lao

Tra

ditio

n , t

ook

disc

iple

s, a

nd c

laim

ed th

at h

is T

alis

man

ic W

ater

an

d In

cant

atio

ns c

ould

cur

e illn

esse

s. M

any

sick

wer

e in

deed

hea

led,

and

so

he w

as b

elie

ved

in b

y th

e co

mm

on p

eopl

e.

Dur

ing

empe

ror S

hun’

s re

ign

in th

e Ea

ster

n H

an d

ynas

ty (A

D 1

26-1

44),

the

“Mig

hty

Com

mon

wea

lth o

f th

e O

rthod

ox O

nene

ss’ -

- whi

ch w

as p

opul

arly

cal

led

the

“Fiv

e Pe

cks

of R

ice

Trad

ition

’ -- w

as fo

unde

d in

an

cien

t Sic

huan

by

Zhan

g Li

ng, w

ho h

ad o

rigin

ally

com

e fro

m a

ncie

nt S

hand

ong.

Acc

ordi

ng to

his

toric

al

book

s su

ch a

s th

e Bi

ogra

phy

of Z

hang

Lu

in th

e R

ecor

ds o

f the

Thr

ee K

ingd

oms,

and

the

Biog

raph

y of

Li

u Ya

n in

the

His

tory

of t

he L

ater

Han

, Zha

ng L

ing

cam

e to

Sic

huan

dur

ing

Empe

ror S

hun’

s re

ign

and

star

ted

to s

tudy

Dao

on

Mt.

Hem

ing,

whi

ch is

loca

ted

in D

ayi c

ount

y, Si

chua

n Pr

ovin

ce. H

e w

rote

Tal

is-

man

ic B

ooks

ther

e an

d sp

read

Dao

ism

am

ong

the

loca

l peo

ple.

Bec

ause

eac

h fo

llow

er w

as s

uppo

sed

to

offe

r him

five

pec

ks o

f ric

e, th

e go

vern

men

t cal

led

them

“Ric

e R

obbe

rs”.I

I) D

aois

m d

urin

g th

e W

ei, J

in,

and

Sout

hern

and

Nor

ther

n D

ynas

ties(

220-

581)

In C

hina

From

the

1940

s to

198

2, T

aois

m w

as s

uppr

esse

d al

ong

with

oth

er re

ligio

ns in

acc

orda

nce

with

Com

-m

unis

t Par

ty p

olic

y. M

uch

of th

e Ta

oist

infra

stru

ctur

e w

as d

estro

yed,

mon

ks a

nd p

riest

s w

ere

sent

to

labo

r cam

ps. T

his

inte

nsifi

ed d

urin

g th

e C

ultu

ral R

evol

utio

n fro

m 1

966

to 1

976,

nea

rly e

radi

catin

g m

ost

Taoi

st s

ites.

Den

g Xi

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ng e

vent

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som

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ligio

us to

lera

nce

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198

2. S

ince

, com

mun

ist l

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rs

have

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gniz

ed T

aois

m a

s an

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rtant

trad

ition

al re

ligio

n of

Chi

na d

evot

ed to

uni

vers

al u

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and

pea

ce

and

man

y te

mpl

es a

nd m

onas

terie

s ha

ve b

een

repa

ired

and

re-o

pene

d.Th

ere

are

scho

lars

who

arg

ue th

at T

aois

m is

stil

l a p

reva

lent

bel

ief w

ithin

Chi

na it

self,

est

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ing

that

the

true

num

ber o

f Tao

ists

wor

ldw

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onc

e C

hine

se b

elie

vers

are

acc

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r, m

ay b

e ov

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ne b

illion

, m

akin

g it

the

seco

nd la

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t rel

igio

n of

the

wor

ld; h

owev

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the

inte

rtwin

ed n

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e of

Chi

nese

tra

ditio

nal r

elig

ion

and

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r res

trict

ions

, a c

ensu

s on

the

num

ber o

f adh

eren

ts in

Chi

na is

not

pos

sibl

e.

Out

side

Chi

naM

oder

n es

timat

es p

ut th

e nu

mbe

r of T

aois

ts o

utsi

de o

f Mai

nlan

d C

hina

at 3

1,00

0,00

0, lo

cate

d pr

edom

i-na

ntly

in T

aiw

an. A

roun

d 30

,000

Tao

ists

live

in N

orth

Am

eric

a. T

he o

ldes

t Tao

ist t

empl

e in

the

Uni

ted

Stat

es is

Tie

n H

au T

empl

e in

San

Fra

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co, b

uilt

in 1

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Tao

ism

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t infl

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orld

-w

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in m

any

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tern

soc

ietie

s it

can

be s

een

in a

cupu

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re, h

erba

lism

, hol

istic

med

icin

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edita

tion,

m

artia

l arts

, Fen

g Sh

ui, a

nd T

ai C

hi.

Peop

le in

cou

ntrie

s ot

her t

han

Chi

na p

ract

ise

the

Taoi

st p

hilo

soph

y in

var

ious

form

s, e

spec

ially

in

Viet

nam

and

in K

orea

. Kou

k Su

n D

o in

Kor

ea e

xem

plifi

es o

ne s

uch

varia

tion.

The

Yao

hav

e a

writ

ten

relig

ion

base

d on

med

ieva

l Chi

nese

Tao

ism

, alth

ough

in re

cent

yea

rs th

ere

have

bee

n m

any

conv

erts

to

Chr

istia

nity

and

Bud

dhis

m. O

utsi

de C

hina

, the

y ar

e to

be

foun

d in

Vie

tnam

, Lao

s an

d Th

aila

nd.

Taoi

st p

hilo

soph

y ha

s fo

und

a la

rge

follo

win

g th

roug

hout

the

wor

ld, a

nd s

ever

al tr

aditi

onal

Tao

ist l

inea

ges

have

set

up

teac

hing

cen

ters

in c

ount

riest

HIstoRY ReseARCH16

HISTORY CONTENT DEVELOpEMENT

17

Nor

ther

n an

d So

uthe

rn D

ynas

ties

(386

-589

).

The

late

Eas

tern

Han

Dyn

asty

(25-

220)

.

Rep

ublic

of C

hina

(191

2 -2

009)

Qin

g D

ynas

ty (1

644-

1911

)

M

ing

Dyn

asty

(136

8-16

44)

Yuan

Dyn

asty

(127

1-13

68)

Tang

Dyn

asty

(618

-907

)

Nor

ther

n So

ng D

ynas

ty (9

60-1

127)

100 850250 1000400 1150550 1300700 1450 1600 1750

< >

< >

-

After the research phase, I tried to use different methods and designs to develop the timeline interface in the history page. Here are the various designs that I have created.

Content ReseARCH18 TAO DE CHING 19

Chapter Page DevelopmentOriginal Text With English Translation

ABOUT THIS PROJECT THE TAO TEH CHINGHISTORY

THE TAO TEH CHING | CHAPTERS | TITLE |

Educational issue Financial issue Emotional issueProfessional issueFamilial issue Friendship issue Relationship issue Sexual issue Religious issue

Experience is a riverbed,Its source hidden, forever flowing:Its entrance, the root of the world,The Way moves within it:

Draw upon it, it will not run dry.

谷神不死，是謂玄牝，玄牝之門，是謂天地根。

綿綿若存，用之不勤。

Experience06

02

1321

31

51

66

68

Register Sign InAaking Question About Who When

TAO TEH CHING

37 38 39 40 41 42 01 4443 45

Great perfection seems incomplete,But does not decay;Great abundance seems empty,But does not fail.

Great truth seems contradictory;Great cleverness seems stupid;Great eloquence seems awkward.

As spring overcomes the cold,And autumn overcomes the heat,So calm and quiet overcome the world.

<

<

大成若缺，其用不敝；大盈若沖，其用不窮。

大直若屈，大巧若拙，大辯若訥。

躁勝寒，靜勝熱，清靜為天下正。

45Quiet


THE TAO TEH CHING | CHAPTERS | TITLE |

Educational issue Financial issue Emotional issueProfessional issueFamilial issue Friendship issue Relationship issue Sexual issue Religious issue

Soft Bones

1929

35 36

4249

5462

6371

Who is filled with harmony is like a newborn.Wasps and snakes will not bite him;Hawks and tigers will not claw him.

His bones are soft yet his grasp is sure,For his flesh is supple;His mind is innocent yet his body is virile,For his vigour is plentiful;His song is long-lasting yet his voice is sweet,For his grace is perfect.

But knowing harmony creates abstraction,And following abstraction creates ritual.Exceeding nature creates calamity,And controlling nature creates violence.

含德之厚 , 比於赤子。毒蟲不螫 , 猛獸不據，攫鷙不博。

骨弱筋柔而握固。未知牝牡之合而全作，精之至也；終日號而嗌不嗄 , 和之至也。

知和曰常 , 知常曰明，益生日祥 , 心使氣曰強，物壯則老 , 是謂不道 , 不道早已。

Quiet

TAO

THE TAO TEH CHING

46 47 48 49 5040 41 42 43 44 45








第六章

谷神不死，是謂玄牝，玄牝之門，是謂天地根。綿綿若存，用之不勤。

6. ExperienceExperience is a riverbed,Its source hidden, forever flowing:Its entrance, the root of the world,The Way moves within it:Draw upon it; it will not run dry.

01 02 03 04 05 01 0807 09

Tao Teh Ching

Register Sign InAsking About Who When

Experience is a riverbed,Its source hidden, forever flowing:Its entrance, the root of the world,The Way moves within it:

Draw upon it, it will not run dry.

<<

谷神不死，是謂玄牝，玄牝之門，是謂天地根。

綿綿若存，用之不勤。

06

Experience經驗




Quiet

DIARY MOODBOARD:

ADD TO MY FAVORITE

SAVE TO MY MOODBOARD

MY QUESTION:




< >

45

0108

16

18

0117

24

25

7 c

heap

ters

rel

ated

:01 02 03<<

ABOUT THIS PROJECT THE TAO TEH CHING RESEARCH REGISTR MY ACCOUNTHISTORY

THE TAO TEH CHING CHAPTERS TITLE

TAO DE CHING CONTENT DEVELOpMENT

After collecting all the necessary information and resources, I decided to combine the chapter order, Chinese and English texts together and tried to design them in different forms and colors.

Initially, I thought that classified 81 chapters into catalogues by different issues will be the better way for people to read. However, after I searched on some current Tao studies, I realized that the Tao subject is the great inspired source and kept its original order.

people can read and self - discover by their own, as the idea of yin yang symbol’s movement, everything is changing but harmoni-ous on its natural order.

21Content ReseARCH20 TAOISTS

TAOISTS CONTENT DEVELOpMENT


Lao-Tzu Zhuang-TzuTaoist


Zhuangzi (traditional Chinese: 莊子), Two centuries later, Lao Tzu’s great follower Chuang Tzu (369—c.286 BC) built on the master’s ideas of laissez-faire to push them to their logical conclusion: individualist anarchism. Chuang Tzu, who wrote in allegorical parables, was the first anarchist in the history of human thought. Chuang Tzu’s fame spread far and wide throughout China.

Chuang Tzu reiterated and embellished Lao Tzu’s devo-tion to laissez-faire and opposition to state rule: “There has been such a thing as letting mankind alone; there has never been such a thing as governing mankind [with success].” Chuang Tzu was also the first to work out the idea of “spontaneous order,” independently

<

< >

Zhuang-Tzu

Lao-TzuTaoist

莊子

Lao Tzu Laozi (Chinese: 老子; pinyin: Lǎozǐ; Wade-Giles: Lao tzu; also Lao Tse, Laotze, Lao Zi, and other variations) was a philosopher of ancient China and is a central figure in Taoism (also spelled "Daoism"). Laozi literally means "Old Master" and is generally considered an honorific. Laozi is revered as a god in religious forms of Taoism. Taishang Laojun is a title for Laozi in the Taoist religion, which refers to him as "One of the Three Pure Ones".

According to Chinese tradition, Laozi lived in the 6th cen-tury BC. Historians variously contend that Laozi is a synthe-sis of multiple historical figures, that he is a mythical figure, or that he actually lived in the 4th century BC, concurrent with the Hundred Schools of Thought and Warring States Period.[1] Laozi was credited with writing the central Taoist work the Daodejing (Tao Te Ching), which was originally known simply as the Laozi.

A central figure in Chinese culture, both nobility and common people claim Laozi in their lineage. Zhuangzi, widely considered the intellectual and spiritual successor of Laozi, had a notable impact on Chinese literature, culture and spirituality. Throughout history, Laozi's work was em-braced by various anti-authoritarian movements.

< >


HISTORY TIME LINE LAO TZU ZHUANG TZU INFLUENCE

In the long history of Taoism, there are so many taoists and followers continually contribute their efforts and practices to the development of taoism. such as Zhuang Tzu, Liezi, Zhang Daoling, Zhang Jiao, Ge Hong, Chen Tuan.

From there, I decided only to choose three of the most

important roles that had the crucial influence in the Chinese culture and Taoism history, which are the creator of “Tao De Ching”, Lao Tzu, the author of “Inner Chapters”, Zhuang Tzu, and the famous storyteller of Chinese mythology, Lie Tzu in this project.

In this process, I tried to use several methods to display the taoist’s information, and this was the last developing phase in my project and I am the technology fan, finally, I decided to use the new technology of 3D virtual environment for user to interact with my project in different way.

LOGO (Home_btn)

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History

Taoist - LaoTzu

Books - Dao De Jing Community

Introduction of LaoTzu

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History Taoist - LaoTzu

Books - Dao De Jing

What is Tao

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

eCard Community

Texts here

23InfoRMAtIon ARCHIteCtURe22

SITE MAp

IntroAbout

About Project

About Designer

History

Taoists Reading Room

Laozi

credits

Liezi

Keyword Research

Result Pages

No Result

Zhuangzi

Tao De Ching 81 Chapters

81 Chapters• Images• Titles• Chinese Texts• English Translations• Chapter Thumbnails

10 Dynasties

Research

My Favorites Saved Chapters

Remove Chapter

View Chapter

View Chapter

Add To Favorite

Close Room

Next Chapter

Previous Chapter

Main Navigation

View Chapter

View Title

Legend

Regular Page

Proposed Addition

Step by Step Sequence

25

VISUAL DESIGN AND USABILITY DEVELOPMENT

After the long process of the resource collection and refinement, the most import part of my project, the visual development, can be started.

The Visual Development of this project took a long time. Whether it was title, logo or interface design and development. Following pages are main steps to make my project come to life.

CoMPetItIve ReseARCH24

Center of Traditional Taoist Studieshttp://www.tao.org/

Taoism Virtual Libraryhttp://www.vl-site.org/taoism/

TrueTao.org / Taoism.nethttp://www.taoism.net/enter.htm

COMpETITIVE wEBSITES

I also did some research on competitive websites from Internet, and I found most of them are traditional HTML based with plain texts, some are provide related images and descriptions.

loGo & tItle26

LOGO DEVELOpMENT

Sketches

Computing

LOGO FINAL VERSION

Refinement

TA27

Colors:

White Black

Typeface:

RESSELLE

Turning Motion

Transition:

+ =+

tYPefACe28

ABCDEFGHIJKLM NOPQRSTUVWXYZ

ABCDEFGHIJKLM NOPQRSTUVWXYZ

Minion

Helvetica

abcdefghijklm nopqrstuvwxyz

abcdefghijklm nopqrstuvwxyz

0123456789

0123456789

Minion Regular 35 pt

Helvetica Regular 35 pt

I chose Adobe Minion as the title typeface because Minion is a clean representation of the old style figures font, it gives me the strict ,simple, and historic feel.

I used Helvetica as the description typeface because of its readability and widely usage, it gives me the modern and clear feel which I would like to make it distinguish from the title.





TYpEFACE 01

TYpEFACE 02

wIRefRAMe desIGn 29

Main Navigation

Sub Navigation

Logo & Title

Content Area

Menu Button

MAIN STRUCTURE

• The user can click on menu buttons to change to different pages.

• The user can use sub navigation to interact with the different section content.

TAO DE CHING PAGE STRUCTURE

• The dark gray box represents the chapter button.

• The user can click on the chapter button to view content.

READING ROOM STRUCTURE

• The white gray box represents the chapter button.

• The user can click on the chapter button or use the sub navigation to change chapters.

FAVORITES STRUCTURE

• The dark gray box inside the sub navigation represents the user’s saved chapter.

• The user click on the box to view the content.

TAOISTS PAGE STRUCTURE

• The dark gray box represents the main taoist.

• The user can click on the taoist box to view the content.

HISTORY PAGE STRUCTURE

• The dark gray box represents the dynasty content.

• The user can click on the content box or use the sub navigation to change the dynasty.

RESEARCH PAGE STRUCTURE

• The dark gray box represents the keyword.

• The user can click on the keyword box or use the sub navigation to search chapters.

InteRfACe develoPMent30

IDEA SKETCHES MOCK-Up AND pROTOTYpES

31

• Action Movies• Flying Data• Chinese Painting• Matt Painting• Floating Movement

I tried to use the idea of universe as my main interface

I tried to implement the Web 2.0 social-networking and the online forum for user communication.

Prototype 01

Prototype 02

-


Email Address

First Name

Last Name

Password

Confirm Password

SIGN UP YOUR ACCOUNT

SUBMITCANCEL

X


ACCOUNT INFO MY PROFILE MY FAVORITES MY MOODBOARD

SELECT PHOTO

Email Address

New Password

Confirm Password

First Name

Last Name

Biography

RESET

SELECT PHOTO

SAVE CHANGE

My Account Sign OutAaking Question About Who When

My FavoriteAccount Info

Email Address

Password

ACCOUNT LOGIN X

GO

My Account

Confirm Password

User Name

New Password

SUBMITRESET

Hi!! Joe

29 30 31 32

38 39 40 41

47 48 49 50

56 57 58 59

65 66 67 68

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Public Forum Private Journal

SaveEdit Create

Title:members:message: Comments






Date:

Title:

File:

Message

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History Taoist - LaoTzu

eCard

Books Community

User: Passwords: Log InCreateAccount

Sample 01 Sample 02 Sample 03 Sample 04 Sample 05 Sample 06

Sample 07 Sample 08 Sample 09 Sample 10 Sample 11 Sample 12

Send To Friends Print

Preview Window

eCard Gallery Create your own Path

LOGO (Home_btn)

Sound On /O�eCardUser: Passwords: Log InCreateAccount

Create your own eCard

the canvas

Text Fild

Symbols

Bush Tools

Message

Title

Name

InteRfACe develoPMent32 INTERFACE DESIGN 33


One of the classics of inner wisdom, the Tao Te Ching has been read

time and time again by those seeking peace and inspiration. This project,

which comprises only five thousand Chinese characters, was written

twenty- five centuries ago in China by a wise old man known as Lao-tzu.

In eighty - one short verses, the Tao Te Ching describes Tao - the way

things are and Te - how to be in harmony with life.

As you read it, you will awaken to the simplicity of the way. You will

traverse the terrain of the human condition. As you move inward, your

love, care, and respect for all of life will deepen. you will learn to live in

a greater harmony as you learn to understand the enduring relationship

between the celestial macrocosm and the human microcosm. This divine

relationship, at the root of Taoism, gives rise not only to a deep spiritu-

ality but also to a profoundly healing medicine. Both acupuncture and t’ai

chi have grown out of an understanding of the elements of nature as

described in the Tao Te Ching.

Introduction

MEN

U

Educational issue

Financial issue

Emotional issue

Familial issue

OUTER

Communicative issue

Relationship issue

Spirited issue


THE TAO TEH CHING [ CHAPTERS ] [ TITLE ]

Professional issue

INNER

01 02 03 04 05 06 07 01 0908

10 11 12 13 14 15 16 01 1817

19 20 21 22 23 24 25 01 2726

28 29 30 31 32 33 34 01 3635

37 38 39 40 41 42 43 01 4544

46 47 48 49 50 51 52 01 5453

55 56 57 58 59 60 61 01 6362

64 65 66 67 68 69 70 01 7271

73 74 75 76 77 78 79 01 8180



01 02 03 04 05

06 07 08 09 10

11 12 13 14 15

MEN

U

Educational issue

Financial issue

Emotional issue

Familial issue

OUTER

Communicative issue

Relationship issue

Spirited issue

Professional issue16 17 18 19 20

INNER21 22 23 24 25

26 27 28 29 30

31 32 33 34 35

36 37 38 39 40

The Way Abstraction Without Action Limitless Nature

Experience Water Retire Harmony Tools

Substance Self Mystery Enlightenment Decay and Renewal

Rulers Hypocrisy Simplify Wandering Accept

Home Words Indulgence Beneath Abstraction Calm

Perfection Becoming Ambition Violence Armies

Shapes Virtues Control Peace Opposition

Tranquillity Ritual Support Motion and Use

Following

Mind Overcoming Contentment Quiet Horses

Knowing Inaction People Death Nurture

ClarityDifficult Paths Cultivate

HarmonySoft Bones Impartiality

Conquer with Inaction No End Restraint Demons Submission

Sin Difficulty Care at the Beginning

Lead by Following Unimportance

41 42 43 44 45

46 47 48 49 50

46 47 48 49 50

51 52 53 54 55

56 57 58 59 60

< >

ABOUT THIS PROJECTTHE

TAO TEH CHING MY ACCOUNTHISTORY


RESEARCH

01 02 03 04 05 06 07 01 0908

10 11 12 13 14 15 16 01 1817

19 20 21 22 23 24 25 01 2726

28 29 30 31 32 33 34 01 3635

37 38 39 40 41 42 43 01 4544

46 47 48 49 50 51 52 01 5453

55 56 57 58 59 60 61 01 6362

64 65 66 67 68 69 70 01 7271

73 74 75 76 77 78 79 01 8180

Education

Finance

Emotion

Family

OUTER ISSUE

Communication

Relationship

Spirit

Profession

INNER ISSUE

Lao-Tzu

< >Laozi (Chinese: 老子) was a philosopher of ancient

China and is a central figure in Taoism (also spelled "Daoism"). Laozi literally means "Old Master" and is generally considered an honorific. Laozi is revered as a god in religious forms of Taoism. Taishang Laojun is a title for Laozi in the Taoist religion, which refers to him as "One of the Three Pure Ones".

According to Chinese tradition, Laozi lived in the 6th century BC. Historians variously contend that Laozi is a synthesis of multiple historical figures, that he is a mythical figure, or that he actually lived in the 4th century BC, concurrent with the Hundred Schools of Thought and Warring States Period.[1] Laozi was cred-

老子

Zhuang-Tzu

Lao Tzu


Taoist

< >

01 02 03 04 05 06 07 01 0908

10 11 12 13 14 15 16 01 1817

19 20 21 22 23 24 25 01 2726

28 29 30 31 32 33 34 01 3635

37 38 39 40 41 42 43 01 4544

46 47 48 49 50 51 52 01 5453

55 56 57 58 59 60 61 01 6362

64 65 66 67 68 69 70 01 7271

73 74 75 76 77 78 79 01 8180

Tao Teh Ching


CHAPTERS TITLE

EducationFamilyIssues Profession Finance Communication Relation Emtion Spirit


RESEARCH

Research by our lists:

| FAMILIAL | EDUCATIONL | PROFESSIONAL | FINANCIAL | EMOTIONAL | FRIENDSHIP | RELATIONSHIP | SPIRITED |By Issue:

What would you like to search?

X

KEYWORD

GO

Educational issue Financial issueFamilial issueOUTER

Professional issue

Emotional issue Friendship issue Relationship issue Religious issueINNER


RESEARCH

X

GO

Question BoardResults Board

Asking Question :

Keyword Research :

Relative Keywords :

MEN

U

Educational issue

Financial issue

Emotional issue

Familial issue

OUTER

Communicative issue

Relationship issue

Spirited issue

Professional issue

INNER

Limitless

Harmony

Enlightenment

Wandering

Beneath Abstraction

Ambition

Peace

Motion and Use

Quiet

Death

CANCEL DELETE CHAPTER

My Favorite Chapters Chapter Titles Content

Limitless

Harmony

Enlightenment

Wandering

Beneath Abstraction

Ambition

Peace

Motion and Use

Quiet

Death

將欲取天下而為之，吾見其不得已。天下神器，不可為也。為者敗之，執者失之。凡物或行或隨，或呴或吹，或強或羸，或載或隳。是以聖人去甚。去奢、去泰。

Those who wish to change the worldAccording with their desireCannot succeed.

The world is shaped by the Way;It cannot be shaped by the self.Trying to change it, you damage it;Trying to possess it, you lose it.

So some will lead, while others follow.Some will be warm, others coldSome will be strong, others weak.Some will get where they are goingWhile others fall by the side of the road.

So the sage will be neither extravagant nor violent.

22 23 24 25

31 32 33 34

40 41 42 43

49 50 51 52

58 59 60 61



< >

< >

< >



SAVEEDIT DELETE

Year Date Diary Message

20072008

< >

X

INNER ISSUE

02/09/08

EDUCATIONAL ISSUE

03/01/08

EDUCATIONAL ISSUE

03/03/08

FRIENDSHIP ISSUE

04/09/08

February 09

March 01March 03

April 09April 10

April 12April 20

Date: 04/09/08

Mike Watson said: "Until now we've been focussing on our usability - to offer the creative industries the easiest, quickest and cheapest way to get the right photography for their artwork. And now we're expanding our collections to ensure breadth of choice matches our functionality.

"During the last couple of years, more than 20,000 shots from our squad of experienced professional photographers have formed our unique collections. The addition of another 40,000 following a deal with Corbis is a major boost to our all round offer.


TAO TEH CHING

37 38 39 40 41 42 01 4443 45




<<




45Quiet

Intro Section Tao De Ching Section

My Favorites Section

History Section

Search Section

Reading Room Section

Taoists Section

InteRfACe RefIneMent34 35

Intro Section Tao De Ching Section

My Favorites Section

History Section Search Section

Reading Room Section

Taoists Section

BIBlIoGRAPHY40

DIGITAL RESOURCES

Taoism and the Arts of Chinahttp://www.rightreading.com/writing/taoism-and-the-arts-of-china.htm#laozi

Religious Tolerance Orghttp://www.religioustolerance.org/taoism.htm

Taoism Virtual Libraryhttp://www.vl-site.org/taoism/

WikiAnwsershttp://wiki.answers.com/

Daoist Studies Orghttp://www.daoiststudies.org/dao/

Taoism Nethttp://www.taoism.net/enter.htm

Experience UNIQLO Explorehttp://www.uniqlo.com

Design and the Elastic Mindhttp://www.moma.org/interactives/exhibitions/2008/elasticmind/

UNIQLO GRIDhttp://www.uniqlo.com/grid/

GoToAndLearnhttp://www.gotoandlearn.com/

http://www.bigspaceship.com/http://www.videocopilot.net/tutorials/http://thefwa.com/http://www.sidlee.com/http://blog.soulwire.co.uk/http://pv3d.org/http://net.tutsplus.com/http://insideria.com/index.htmhttp://tha.jp/http://www.pixelwit.com/blog/

BOOKS BIG THANKS

Livingston LourdesHudson MitchellLevy, Jean-BenoitClaudia DallendorferTimothy Jordan

Szu-Chi WangTsung-Han WuPo-Hui Tong

The Eternally Practical Way: An Interpretation of the Dao De JingBy Alan SteinlePublished on: 2009-02-10

Tao - The Way - Special Kindle EditionBy Lao Tzu, Chuang Tzu, Lieh TzuPublished on: 2009-06-05

Ancestors and Anxiety: Daoism and the Birth of Rebirth in ChinaBy Stephen R. Bokenkamp Published on: 2007-08-02

The Biology of Belief: Unleashing the Power of Consciousness, Matter, & MiraclesBy Bruce H. Lipton Published on: 2008-09-15

Tao Te Ching : A New Translation with CommentaryBy Ellen M. ChenPublished on: 1989-06-15

Zen Enlightenment:Origins and Meaning By Dumoulin, HeinrichPublished on: 2007-12-11

DEVELOPMENT OF CHINESE ZENBy Dumoulin, HeinrichPublished on: 2006-10-05

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