Introduction and Objectives: The relationship between beauty, truth, and politics is one of the fundamental issues in classical political philosophy, and Socratic thought offers one of its earliest philosophical formulations. Despite Socrates’ prominent position in the history of political thought, most studies have focused on his ethical and epistemological dimensions or on the problem of the “historical Socrates,” while paying less attention to beauty in his political life and its implications for understanding virtue, truth, justice, and civic life. Accordingly, this study asks how the truth of beauty in Socrates’ political life can be explained and how it relates to virtue, dialogue, *logos*, and political order. The study aims to elucidate the concept of beauty in Socratic thought, analyze its role in shaping a virtue-oriented political life, and demonstrate its potential for rethinking contemporary political philosophy. Beauty is examined not merely as an artistic quality or individual experience, but in relation to Socrates’ manner of speaking, acting, and engaging with citizens. Thus, Socratic beauty, in its connection with truth and the good, is understood as a criterion for evaluating political life and the relationship between the individual, society, and the political.

Method: This study employs a qualitative, theoretical, and analytical-interpretive approach and draws on Hans-Georg Gadamer’s philosophical hermeneutics as its theoretical framework. Philosophical hermeneutics makes it possible to approach Socratic texts not merely as historical records but as texts capable of generating new meanings in relation to contemporary questions. The study therefore combines the interpretation of classical Socratic sources with contemporary scholarship on the historical Socrates to examine the relationship between beauty, truth, virtue, dialogue, *logos*, and political life. Particular attention is given to the *Apology* and other major Socratic sources.

Findings: The findings indicate that beauty in Socratic thought cannot be reduced to an aesthetic quality or an isolated ethical concept; rather, it constitutes a mode of life in which truth, virtue, self-knowledge, dialogue, and civic responsibility are interconnected. Socrates’ commitment to questioning and his refusal to pursue political power for its own sake demonstrate that political action requires ethical and intellectual self-cultivation. His opposition to unlawful political decisions and his commitment to justice reveal the political significance of a life oriented toward the good. Socratic dialogue also transforms the public sphere into a space in which individuals encounter one another through questioning and reasoning. In this sense, *logos* becomes not only an instrument for seeking truth but also a condition for forming a virtuous political relationship. Socratic beauty consequently emerges through the connection between individual self-knowledge and participation in the shared human world.

Conclusion: The study demonstrates that the concept of beauty in Socratic thought provides a theoretical framework for understanding the relationship between ethics, truth, and politics and gives meaning to political life through virtue and rational dialogue. Its novelty lies in combining Gadamerian philosophical hermeneutics with contemporary studies of the historical Socrates to interpret beauty not merely as an ethical or artistic concept, but as a mode of political life. This interpretation enriches Socratic studies and classical political philosophy while providing a theoretical basis for rethinking the relationship between ethics and politics, the culture of dialogue, civic virtue, and citizen responsibility in contemporary political thought, particularly in Iran. From this perspective, Socratic beauty reveals the connection between self-cultivation and participation in the shared world and suggests that dialogical politics requires both virtue and civic responsibility.