Abstract

Our theme is the philosophy of Thomas Aquinas, and Chuang Tzu philosophy from start to explore what they look up the meaning of "all things are is beautiful" this way of thinking, the similarities and differences between these two philosophical system of control which, for us about what Western cultures of the "beauty" of a deeper problem of understanding. The philosophy of Thomas Aquinas tips to us, beyond the value of property is there, beyond the United States is one of the properties there, and there have the same extension, is there to make Cun Youzhe become Cunyou Zhe's also so Cunyou Zhe became the United States; in the philosophy of Chuang Tzu, Tao is the principle of all generation, not a thing could not help generate Road, Road outside nothing, since there is no one thing to avoid it, but said since the body itself is beautiful, then the The U.S. is also made ​​of all things. Because there is value in the philosophy of Thomas Aquinas to express the beauty of this universality, the value related to the value of the subject as a person, as consideration, the relationship between beauty and goodness are more close , and St. Thomas Aquinas for the value of the people of the United States has also taken a positive attitude, the development of the art, the technology will contain practical level, it is to achieve a variety of shared beyond the property the beauty of the means; Zhuangzi by a "world of the truth of all existence," the road starting, really is beautiful, the road of view, his relative value for the earth, such as beauty and ugliness, right and wrong and so negate the child to direct, to the development of this attitude artistic creation, the village school affected by the artists tend to get rid of technical and practical aspects, and see the road directly in the technology, which advocates "simple, Dan Ran" kind of beauty, by its profound influence of Chinese philosophy and art of the literati the "dull", "naive" to the highest artistic ideals, when available, for example. This paper makes a comparison between the philosophy of Thomas Aquinas and Zhuangzi, exploring in what sense they illustrated the idea that everything in the world is beautiful. Through this comparison we may gain a deeper understanding of beauty in Western and Chinese culture.Thomas Aquinas's philosophy shows us that beauty is a transcendental of being, and it can be attributed to one value of being, and since being makes all things become beings, it also makes all things beautiful. In Zhuangzi, the Dao is the creative and generative principle of all things, and nothing, as long as it exists, can avoid the Dao. The Dao itself is beautiful and thus everything that derives from and is formed by it is beautiful.Thomas Aquinas achieves this universality of beauty through value of being, and since value is always concerned with its subject-the human being, as a consequence, beauty is bound tightly to goodness, for in terms of the value of the human being, beauty, as a value, can be identical with goodness, which is something always desired . Thomas Aquinas looks positively towards the value of the human being, and hence approves the value of beauty in regard to the human being. This position leads to an emphasis on skill when creating an artwork, because skill is an important means to realize participation in transcendental beauty. Skill, therefore, carries in itself a practical character. Compared to Thomas Aquinas, Zhuangzi's beauty is related more to truth than to goodness, because the Dao, as the ultimate truth of all beings in the world, is true and at the same time beautiful. He believes that all values ​​concerning human beings are relative, such as beauty and ugliness, and right and wrong. Seen from the perspective of the Dao, he disapproves of all human values, and this position directs him to disregard the practical character of skill in creating. As a result, the skill he demands is the skill which one employs to achieve the Dao. Therefore, Chinese artists, influenced strongly by Zhuangzi, were inclined to free themselves from the practical character of skill and directly sought the Dao in skill; they eventually developed a unique ideal and taste for art the 'plain' and 'bland'