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'.