The desire for rhetoric is always rooted in the attainment and preservation of happiness. Corax of Syracuse (and/or Tisias) is considered the first theorist to conceive of an art of rhetoric as a means of helping citizens regain property seized under the rule of a despot. In this flagship case of Greco-Roman rhetoric, political happiness was sought through judicial speeches. The poly-discursive varieties of rhetorical happiness have theoretically expanded in depth and scope from the philosophical, metaphysical, ethical, religious, psychological, and aesthetic domains. If the citizens of the 5th century BCE were happy, rhetoric would not have been necessary; Accordingly, the fundamental assumption of my special area review is that happiness remains an ideological desire advancing rhetoric. Classical philosophers and rhetoricians theorized whether eudemonia was a matter of luck (until demons) or whether humans actually had free will. They also defined happiness in relation to an ethical framework, often requiring virtue as a prerequisite. My area of ​​examination considers these many incarnations of happiness as an idea(l) that Richard Weaver calls a "divine term" in its "inherent power", deeply embedded in the fabric of our constitution with "obvious" discursive patterns and powerful institutionalized institutions. effects. Materialized through discourse, happiness is necessarily relational and socially persuasive, imbued with ethical assumptions and embodied in knowledge and beliefs. Sometimes this awareness is either lost or left implicit, but by bringing this critical perspective to the historical trajectory, I situate distinct rhetorics of happiness. Content and ScopeAristotle's hypothesis that language can be expressed with "clarity, exactness, and appr.... .. middle of article......and sophistical incongruity with respect to happiness." Tisias' rhetorical theory that emphasized persuasion in a world without clear truth—and without a clear way to express the truth—parallels the wide definitional variance found in the art of happiness. Neither art-desirer is harmless in their asserted construction plans to save the world in “the state of Babel after the fall” (Rhetoric, 23). However, rhetorical theory can make happiness less “obvious” by perceiving language as a non-neutral translation of self, others, and society. For the most part, the sources in my bibliography aim to reinforce (or counter) the sophistic view of happiness. The scope of my primary sources is highlighted by secondary sources that connect the "old rhetoric" of rhetorical eudaemonism to contemporary rhetorical theory that can learn from the sophistical meaning of happiness..