Everyone has their own opinion of what is beautiful.
Many people feel beauty is only something seen by the eyes.
§ 7. That there are such associations of them made by custom in the minds of most men I think nobody will question, who has well considered himself or others; and to this, perhaps, might be justly attributed most of the sympathies and antipathies observable in men, which work as strongly, and produce as regular effects as if they were natural; and are therefore called so, though they at first had no other original but the accidental connexion of two ideas, which either the strength of the first impression, or future indulgence so united, that they always afterwards kept company together in that man’s mind, as if they were but one idea. I say most of the antipathies, I do not say all, for some of them are truly natural, depend upon our original constitution, and are born with us; but a great part of those which are counted natural, would have been known to be from unheeded, though, perhaps, early impressions, or wanton fancies at first, which would have been acknowledged the original of them, if they had been warily observed. A grown person surfeiting with honey, no sooner hears the name of it, but his fancy immediately carries sickness and qualms to his stomach, and he cannot bear the very idea of it; other ideas of dislike, and sickness, and vomiting, presently accompany it, and he is disturbed, but he knows from whence to date this weakness, and can tell how he got this indisposition. Had this happened to him by an over-dose of honey, when a child, all the same effects would have followed, but the cause would have been mistaken, and the antipathy counted natural.
Aquinas lists the attributes of beauty to be found in nature.
§ 17. Secondly, neither can our complex ideas of modes, in reference to the essence of any thing really existing, be false. Because whatever complex idea I have of any mode, it hath no reference to any pattern existing, and made by nature: it is not supposed to contain in it any other ideas than what it hath; nor to represent any thing but such a complication of ideas as it does. Thus when I have the idea of such an action of a man, who forbears to afford himself such meat, drink, and clothing, and other conveniencies of life, as his riches and estate will be sufficient to supply, and his station requires, I have no false idea; but such an one as represents an action, either as I find or imagine it; and so is capable of neither truth or falsehood. But when I give the name frugality or virtue to this action, then it may be called a false idea, if thereby it be supposed to agree with that idea, to which, in propriety of speech, the name of frugality doth belong: or to be conformable to that law, which is the standard of virtue and vice.