The "free construction" based upon the "law of beauty" should be considered the yardstick of justice for the ecological relationship between man and nature.

Marx and Engels theory about law of tupos and law of beauty illuminated the path of CAI Yi s aesthetic study.

"The law of beauty", an understanding of human social life, was put forward by Marx from the perspective of anthropology.

Since the founding of the PRC, Chinese aesthetics scholars' long and heated discussion of "aesthetic rules" have focused on the textual context of Economic and Philosophical Manuscripts of 1844 and attached priority to conceptions, which made the discussion rather misleading.

To make laws according to the law of beauty is a pattern of aesthetic law-thinking, the essence of which is to present the categorical nature of human, i.

Marxism maintains that people create objects or substances according to the law of beauty.

During sixty years of Chinese contemporary Marxist aesthetic development,there have been three times great controversies about the study of the law of beauty.

Its fundamental point is to take as its supreme object “a free and wholesome development of man”, to direct and normalize art production and production of man himself according to aesthetic law and to create man with all rich senses.

The chief content of the aesthetics of culture includes the relationship between the studies on “aesthetic laws” and the culture as instrumental reason, between the valuation reflected in material and mental cultures and the “aesthetic laws”, and various intrinsic and extrinsic relationships of aesthetic culture as instrumental reason.

The realizations on the meaning of "the laws of beauty" are diverse,but their total basic point is identical.

This paper criticizes the viewpoint that "the Laws of Beauty belong to objects, or that "the Laws of Beauty" are inherent rules of things.