1. The five classes of honorific language (telling them apart by who is being raised up)
The Agency for Cultural Affairs' Guidelines for Honorific Language, Keigo no Shishin (敬語の指針), divides honorific language, keigo (敬語), into five kinds. We sort out whom each of sonkeigo, kenjogo I, kenjogo II, teineigo and bikago raises up.
When you telephone a client, "the other person's action," "your own action" and "the action of someone in your own company" come up one after another within a short conversation. Even for the single verb "to say," the word you choose changes: ossharu (おっしゃる) if the other person says it, moshiageru (申し上げる) if you say it to the other person, and mosu (申す) if you are stating something on your own side with reserve. Which one you choose is not decided by how strong the politeness is, but by whom that one word raises up. Get this wrong and you end up lowering the other person or elevating your own side.
The Guidelines divide honorific language into five kinds: respectful language, sonkeigo (尊敬語) (the irassharu / ossharu type); humble language I, kenjogo I (謙譲語Ⅰ) (the ukagau / moshiageru type); humble language II, kenjogo II (謙譲語Ⅱ), that is, courteous language, teichogo (丁重語) (the mairu / mosu type); polite language, teineigo (丁寧語) (the desu / masu type); and beautified language, bikago (美化語) (the osake / oryori type). Under the older three-way classification, kenjogo I and kenjogo II were lumped together as "kenjogo," and teineigo and bikago were lumped together as "teineigo." Almost all honorific-language accidents that happen at work concentrate on exactly the part that was re-divided, that is, on the difference between kenjogo I and kenjogo II.
Sonkeigo states an action, a thing or a state belonging to the other side or a third party in a way that raises up that person. In "sensei wa raishu kaigai e irassharu" (the teacher is going abroad next week) it raises up the teacher as the one acting; in "sensei no onamae" (the teacher's name) it raises up the teacher as the owner; in "oisogashii" (busy) it raises up the person who is in that state. Kenjogo I states an action or thing that goes from your own side toward the other side or a third party in a way that raises up the person it is directed to. The ukagau in "sensei no tokoro ni ukagau" (I call on the teacher) raises up the teacher, the destination. Note that kudasaru (くださる) raises up the one acting and at the same time carries the sense of receiving a benefit, while itadaku (いただく) raises up the destination and at the same time carries the sense of receiving a benefit.
Kenjogo II (teichogo) states your own side's actions and things with reserve toward the person you are speaking or writing to. Mairu (参る), mosu (申す), itasu (いたす), oru (おる) and zonjiru (存じる) belong here. The great difference from kenjogo I is that it can be used even when there is no destination fit to be raised up: "otouto no tokoro ni ukagaimasu" is a misuse because it raises up your own younger brother, whereas "otouto no tokoro ni mairimasu" is not a problem. On the other hand, since kenjogo II is basically used for your own side, using it for the other side's action, as in "dochira kara mairimashita ka," is inappropriate. It is also generally used together with masu.
Teineigo attaches desu (です) or masu (ます) to state something politely to the person you are speaking or writing to; a form with a still higher degree of politeness is (de) gozaimasu ((で)ございます). Bikago states things in a beautified way, as in osake (お酒) and oryori (お料理), and has no function of raising anyone up. Finally, there are three principles for using sonkeigo and kenjogo I: do not raise up your own side; raising up the other side is the typical use; and as for a third party, judge overall and raise them up if that is more fitting, but take care not to raise up a third party whom the other person would not regard as someone to be raised up.
The five classes of honorific language and whom each raises up
Kind
What it speaks about
Whom it raises up
Example words
sonkeigo
Actions, things and states of the other side or a third party
Honorific language that states an action, thing or state of the other side or a third party in a way that raises up that person. Irassharu, ossharu, nasaru, meshiagaru, otsukai ni naru, onamae, oisogashii and so on.
humble language I, kenjogo I (謙譲語Ⅰ)
Honorific language that states an action or thing going from your own side toward the other side or a third party in a way that raises up the person it is directed to. Ukagau, moshiageru, ome ni kakaru, sashiageru, otodoke suru and so on.
humble language II, kenjogo II (謙譲語Ⅱ), courteous language, teichogo (丁重語)
Honorific language that states your own side's actions and things with reserve toward the person you are speaking or writing to. Mairu, mosu, itasu, oru, zonjiru, setcho, shosha and so on. Generally used together with masu.
polite language, teineigo (丁寧語)
Honorific language that states things politely to the person you are speaking or writing to: desu and masu. A form with a still higher degree of politeness is (de) gozaimasu.
beautified language, bikago (美化語)
Words that state things in a beautified way: osake, oryori. It has no function of raising up the actor, the destination or the listener, and is placed within honorific language in a broad sense.
to raise up, tateru (立てる)
To place a person high in words when you speak of them. A term for the shared feature covering not only genuine respect but also respecting someone's position and keeping a distance.
kudasaru (くださる) and itadaku (いただく)
Words that add to sonkeigo (kudasaru) and to kenjogo I (itadaku) respectively the further sense that a benefit is given by that action.
Worked examples
"Sensei kara no otegami" and "sensei e no otegami" use the same otegami, yet the kind of honorific language differs. What is each?
Answer and reasoning "Sensei kara no otegami" raises up the teacher as the one who wrote the letter, so it is sonkeigo. "Sensei e no otegami" raises up the teacher as the destination, so it is kenjogo I. An example where the same form can be either sonkeigo or kenjogo I.
You said to your former teacher Mr. Kato, "Otouto no tokoro ni mairimasu." Who is being raised up?
Answer and reasoning The one raised up is Mr. Kato, the person you are talking to, and the younger brother is not raised up. This is because mairu is kenjogo II, honorific language that states things with reserve toward the person you are speaking or writing to. Saying "otouto no tokoro ni ukagaimasu" would raise up the younger brother and is a misuse.
Is it appropriate for a station attendant to say "A, basu ga mairimashita" (Ah, the bus has arrived)?
Answer and reasoning It is appropriate. Kenjogo II is basically used for your own side's actions, but it can also be used for third parties and things that it is not rude to leave unraised, and it performs the function of stating things with reserve to the person you are speaking or writing to.
Sources and basis: Council for Cultural Affairs report Keigo no Shishin (敬語の指針, Guidelines for Honorific Language), February 2 of Heisei 19 (2007), Chapter 2 How honorific language works, Section 1 Kinds and functions of honorific language
2. The forms of honorific language (using o- and go-, double honorifics, the potential form)
Honorific language has specific forms that replace a fixed word, and general forms that can be applied to many words. We cover the use of o- and go-, forms that cannot be made, and the difference between a double honorific and an honorific chain.
Sonkeigo has specific forms that replace iku, kuru and iru with irassharu (いらっしゃる), iu with ossharu (おっしゃる), suru with nasaru (なさる), taberu and nomu with meshiagaru (召し上がる), and kureru with kudasaru (下さる); and it has general forms that can be applied broadly to many words. The general forms are o(go)-...-ni naru, ...-(ra)reru, ...-nasaru, go-...-nasaru, o(go)-...-da (desu) and o(go)-...-kudasaru. What needs care here is o(go)-...-suru: this is a kenjogo I form, so it cannot be used as sonkeigo. Also, go-...-sareru is said to be, properly speaking, not an appropriate sonkeigo form.
The rule for using o (お) and go (御) is o + native Japanese word, go + word of Chinese origin. Thus yomu becomes o-yomi ni naru, dekakeru becomes o-dekake ni naru, riyo suru becomes go-riyo ni naru, and shusseki suru becomes go-shusseki ni naru. However, in bikago, o is preferred even before words of Chinese origin, as in oryori (お料理) and okesho (お化粧), and outside bikago too there are irregular examples such as okagen (お加減) and ogenki (お元気). Furthermore, some verbs cannot be combined with o or go by custom, so that o(go)-...-ni naru cannot be made. The Guidelines list o-shini ni naru, go-shippai ni naru and go-unten ni naru as examples that cannot be made, and give instead o-nakunari ni naru / nakunarareru, shippai nasaru / shippai sareru, and unten nasaru / unten sareru. Goran ni naru, oide ni naru, oyasumi ni naru and omeshi ni naru are examples of irregular ways of forming it.
The specific forms of kenjogo I include ukagau, moshiageru, zonjiageru, sashiageru, itadaku, ome ni kakaru, ome ni kakeru, goran ni ireru, haiken suru and haishaku suru. The general forms are o(go)-...-suru, o(go)-...-moshiageru, ...-te itadaku and o(go)-...-itadaku. Since o(go)-...-suru is a form that raises up the destination, it can be made only for verbs that have a person as a destination. Todokeru and annai suru have a destination, so you can say o-todoke suru and go-annai suru; but taberu and josha suru have no conceivable person as a destination, so the forms o-tabe suru and go-josha suru cannot be made. The only general form of kenjogo II is ...-itasu, and it can be used only with suru-verbs.
When you add the sense of possibility, first make the honorific form and then make the potential form. In sonkeigo that gives meshiagareru, o-yomi ni nareru and go-riyo ni nareru; in kenjogo I, ukagaeru, o-todoke dekiru and go-hokoku dekiru. Conversely, o(go)-...-dekiru is the potential of the kenjogo I form o(go)-...-suru, so it is not appropriate for the other person's action. A station's "go-josha dekimasen" should properly be "go-josha ni naremasen," and "go-josha itadakemasen" or "go-josha wa dekimasen" are also possible ways of saying it. For words that combine a verb and an adjective, such as wakari-nikui and yomi-yasui, you make only the verb part sonkeigo, giving o-wakari ni nari-nikui and o-yomi ni nari-yasui.
Using two honorifics of the same kind on one word is a double honorific, and o-yomi ni narareru is an example. Double honorifics are generally said not to be appropriate, but some are established by custom, such as o-meshiagari ni naru, o-mie ni naru, o-ukagai suru, o-ukagai itasu and o-ukagai moshiageru. By contrast, making two or more words honorific and joining them with te is called an honorific chain, and it is basically acceptable as long as each honorific is appropriate and there is nothing unreasonable in the combination. O-yomi ni natte irassharu and o-yomi ni natte kudasaru are examples. However, a chain that states the other person's action in kenjogo I and so raises up yourself is inappropriate, as in "sensei wa watashi no ie ni ukagatte kudasatta" and "watashi wa sensei ni go-annai shite itadaita"; the latter becomes appropriate if you delete shite and say go-annai itadaku.
Particles need care too. Kudasaru takes the teacher as subject and itadaku takes yourself as subject, so it is "sensei ga shido shite kudasatta" and "sensei ni shido shite itadaita." If you say "sensei ga go-shido itadaita," then, because itadaku means to receive, it ends up meaning that the teacher received guidance from some other person.
Telling a double honorific from an honorific chain
Category
Example
How the Guidelines treat it
Double honorific
o-yomi ni narareru
Two honorifics of the same kind piled on one word. Generally not appropriate
Established double honorific
o-meshiagari ni naru / o-mie ni naru / o-ukagai suru
Listed by the Guidelines as established by custom
Honorific chain
o-yomi ni natte irassharu / o-yomi ni natte kudasaru
Basically acceptable if each honorific is appropriate and nothing is unreasonable
Inappropriate honorific chain
go-annai shite itadaku / ukagatte kudasaru
States the other person's action in kenjogo I and so raises up yourself. Say go-annai itadaku
A form that makes honorific language by replacing the word itself with another word, as with iku to irassharu and tazuneru to ukagau.
general form, ippankei (一般形)
A form that makes honorific language by applying a pattern broadly to many words, as with o(go)-...-ni naru and o(go)-...-suru.
double honorific, nijukeigo (二重敬語)
Using two honorifics of the same kind on one word, such as o-yomi ni narareru. Generally not appropriate, though some are established by custom, such as o-meshiagari ni naru and o-ukagai suru.
honorific chain, keigo renketsu (敬語連結)
Making two or more words honorific and joining them with the conjunctive particle te, as in o-yomi ni natte irassharu. Basically acceptable if each honorific is appropriate and nothing is unreasonable.
o + native word, go + Chinese-origin word
The rule for using o and go: o-yomi ni naru / go-riyo ni naru. However, bikago prefers o even for words of Chinese origin, and there are irregularities such as okagen and ogenki.
o(go)-...-dekiru
The potential of the kenjogo I form o(go)-...-suru. It can be used for your own action, but not as sonkeigo expressing the possibility of the other person's action. The sonkeigo potential is o(go)-...-ni nareru.
kenjogo II in nouns
Words that present your own side modestly by prefixing gu (愚), sho (小), setsu (拙) or hei (弊), as in guken, shosha, setcho and heisha. Almost exclusively written language.
Worked examples
May you say "Bucho wa go-unten ni narimasu ka"?
Answer and reasoning No. The Guidelines list unten suru as a word for which the go-...-ni naru form cannot be made by custom. Say "unten nasaimasu ka" or "unten saremasu ka."
What is wrong with "Sensei ga go-shido itadaita okage desu"?
Answer and reasoning Itadaku means to receive, so make yourself, the side receiving the guidance, the subject, and attach ni to sensei: "sensei ni go-shido itadaita." If you want the teacher as the subject, say "sensei ga go-shido kudasatta."
Is "O-ukagai shimasu" not a double honorific?
Answer and reasoning It is a double honorific. However, the Guidelines list o-ukagai suru, o-ukagai itasu and o-ukagai moshiageru as examples of double honorifics established by custom, so there is no problem in using them.
Sources and basis: Council for Cultural Affairs report Keigo no Shishin (敬語の指針, Guidelines for Honorific Language), February 2 of Heisei 19 (2007), Chapter 2 How honorific language works, Section 2 The forms of honorific language / same report, Chapter 3 Using honorific language in practice, Section 2 Choosing honorific language appropriately
3. Situations where the choice is hard (confusing sonkeigo with kenjogo I)
The most common honorific-language accident at work is using kenjogo I for the other person's action. We look at the mix-ups the Guidelines give concrete examples of, and at where sasete itadaku belongs.
Telling a customer at reception "Tantosha ni ukagatte kudasai"; asking your superior "Sono fairu mo o-mochi shimasu ka"; writing in a notice "Go-zaitaku suru hitsuyo wa arimasen." Every one of these is taken up by the Guidelines as an example of using kenjogo I for what is the other person's action. Ukagau, o-kiki suru, o-tazune suru, o-mochi suru and go-zaitaku suru are all kenjogo I forms, so they cannot be used for a customer's or a superior's action. Each should be made sonkeigo: o-kiki kudasai / o-tazune kudasai, o-mochi ni narimasu ka, and go-zaitaku nasaru hitsuyo / go-zaitaku no hitsuyo. Even if you add kudasai, as in "tantosha ni o-kiki shite kudasai," that does not change the fact that o-kiki suru is kenjogo I, so it still cannot be used.
There are mix-ups with kenjogo II as well. Saying to Mr. Kato "Ashita wa, Tanaka-sensei no tokoro ni mairimasu" does not raise up Mr. Tanaka. This is because mairu is honorific language that states things with reserve toward the person you are talking to, and it has no function of raising up a third party who comes up in the conversation. To raise up Mr. Tanaka, say ukagaimasu. Conversely, there are expressions that contain mairu or mosu and yet are not working as kenjogo II. "Go-jisan kudasai," "o-moshide kudasai" and "o-moshikomi kudasai" are no problem when used for the other side's action. If they bother you, they can be reworded as "o-mochi kudasai" and "osshatte kudasai." "Sono yo ni moshitsutaete okimasu" is likewise a formal statement to the company president you are speaking to, and does not elevate the subordinate.
Attaching o or go to your own side is not always forbidden. When it is kenjogo I raising up the destination, as in "(sensei o) o-machi suru" and "(Yamada-san ni) go-setsumei o shitai," there is no problem at all, and there are also cases of using it as bikago, as in "watashi no okashi." What you must not do is attach it where it raises up your own side's actions or things, as in "watashi no o-kangae" and "watashi no go-ryoko"; that is the misuse of applying sonkeigo to your own side.
Both itadaku and kudasaru can be used. "Go-riyo itadaku" is kenjogo I and "go-riyo kudasaru" is sonkeigo; since the person raised up is the same and both equally express the awareness of receiving a benefit, the Guidelines judge that honorific language is used appropriately in each. It is noted, however, that reactions to the usage "go-riyo itadaku" differ from person to person.
The form (o/go)-...-(sa)sete itadaku is used when what your own side does is done with the permission of the other side or a third party, and there is a fact or feeling of receiving a benefit from that. "Kopi o torasete itadakemasu ka," said before copying the other person's book, meets these conditions. "Happyo sasete itadakimasu" at the start of a research presentation, or "Honjitsu, kyugyo sasete itadakimasu" on a posted notice, is somewhat wordy where there is no condition of permission, and "happyo itashimasu" or "kyugyo itashimasu" is more concise. "Marumaru-koko o sotsugyo sasete itadakimashita" in a self-introduction is judged inappropriate where neither permission nor benefit is felt to be present.
Mix-ups listed in the Guidelines, and the corrected wording
What you want to say
The mixed-up wording
The appropriate wording
Asking a customer to inquire with the staff member
tantosha ni ukagatte kudasai
tantosha ni o-kiki kudasai / o-tazune kudasai
Asking whether the section manager will take it
sono fairu mo o-mochi shimasu ka
sono fairu mo o-mochi ni narimasu ka
The other person need not be at home
go-zaitaku suru hitsuyo wa arimasen
go-zaitaku nasaru hitsuyo / go-zaitaku no hitsuyo wa arimasen
Mentioning a visit while raising up a third-party teacher
Using the wrong person as the one raised up, such as using kenjogo I for the other person's action or sonkeigo for your own action. The Guidelines give many concrete examples.
o-kiki suru, o-tazune suru
Kenjogo I, the same as ukagau. It cannot be used for a customer's or a superior's action. To ask the other person to inquire, use the sonkeigo o-kiki kudasai or o-tazune kudasai.
go-jisan kudasai (御持参ください)
It contains the character for mairu, but here that element is not working as kenjogo II, so it is no problem used for the other side's action. The same goes for o-moshide kudasai and o-moshikomi kudasai.
moshitsutaeru (申し伝える)
A formal way of telling the listener that you will pass something on to someone on your own side. It does not elevate the subordinate you pass it to.
go-riyo itadaku (御利用いただく)
Kenjogo I. It expresses the other side's or a third party's action from your own side's standpoint, and, like the sonkeigo go-riyo kudasaru, is appropriate honorific language.
sasete itadaku (させていただく)
A form used when what your own side does is (a) done with the permission of the other side or a third party and (b) brings you a benefit. How acceptable it is varies with how far these conditions are met.
Worked examples
At reception you were told "Tantosha ni ukagatte kudasai" and it felt odd. What is wrong with it?
Answer and reasoning Ukagau is kenjogo I, so it raises up the staff member who is the destination of the asking. To raise up the customer, use sonkeigo: "tantosha ni o-kiki kudasai" or "tantosha ni o-tazune kudasai."
Passing the president's instruction on to a subordinate, is "Sono yo ni moshitsutaete okimasu" all right?
Answer and reasoning It is. Mosu is kenjogo II, stated formally to the president you are speaking to, and it does not raise up the subordinate who is the destination.
What about saying "Happyo sasete itadakimasu" at the start of a presentation?
Answer and reasoning If the conditions of permission and benefit are met, it fits the basic usage. Where there is no condition of permission it becomes somewhat wordy, so "Happyo itashimasu" feels more concise.
Sources and basis: Council for Cultural Affairs report Keigo no Shishin (敬語の指針, Guidelines for Honorific Language), February 2 of Heisei 19 (2007), Chapter 3 Using honorific language in practice, Section 2 Choosing honorific language appropriately
4. Honorific language decided by the situation (uchi and soto, thanking for effort, making requests)
Even with the same person, the honorific language changes depending on whom you are speaking to. We check the treatment of your own group, thanking and praising, how to make a request, and manual honorifics, situation by situation.
Toward a client, your superior too becomes a person of your own side, that is, of the inside group, uchi (ウチ). Even Department Manager Tanaka, whom you address in honorific language every day, may simply be called "Tanaka" when you speak to someone outside the company. There is also the way of showing the rank and still treating him as uchi, as in "bucho no Tanaka" (Tanaka, our department manager); in formal situations you can say "heisha no bucho" (our company's department manager), and in more relaxed situations "uchi no bucho." What needs care is "Tanaka-bucho," which is inappropriate because it is not a way of naming him as uchi. About your own family, too, in formal situations the basic forms are chichi, haha, sofu, sobo, ani and ane.
Where the uchi-soto line is drawn changes as the listener changes. If you are master of ceremonies at a year-end party for employees only, you may raise up the president and say "Shacho kara go-aisatsu o itadakimasu." At a gathering with many people from outside the company, you raise those people up and say "Shacho kara go-aisatsu o moshiagemasu." When a subsection chief relays a section chief's remark to a department manager, one view holds that, since from the department manager's point of view the section chief is not seen as someone to be raised up, the section chief should not be raised up, and the remark should be stated in kenjogo II: "Kacho wa, kono yo ni moshite orimashita." On the other hand there is also a view that allows "osshatte imashita," on the grounds that raising up the section chief also raises up the department manager above him; even then, one might consider holding the honorifics down to something like "iwarete imashita." Note that in a school, when telling a parent that a colleague, teacher Tanaka, is out, uchi-soto awareness gives "Tanaka wa orimasen," but in opinion surveys more people support "Tanaka-sensei," and there is also the neutral method of using the job title, "Tanaka-kyoyu."
Thanking for effort and praising have a direction. "Go-kuroh sama" is basically an expression of appreciation to someone who has done work for your own side, and since such appreciation runs from a higher-ranking person to a lower-ranking one, it is better not to use it to a superior. To a superior who taught you the work, express thanks with "Arigato gozaimashita," and when a superior who was buried in paperwork alongside you goes home, something like "Otsukaresama de gozaimashita" will do. As for praise, remarking on what someone is wearing, their belongings or their looks is basically for people on close terms, so praising the necktie of a lecturer you are not particularly close to cannot be called appropriate. It is more appropriate to say that the talk was easy to follow or that you found it useful. Also, avoid asking a higher-ranking person directly about their ability, intention or wishes; put it as a question of fact, as in "Furansugo mo o-hanashi ni narimasu ka."
Forms of address and requests have their patterns too. "Anata" is nowadays generally used to equals or to lower-ranking people, and is hard to use to a higher-ranking person. Call by name someone whose name you know, and for someone whose name you do not know, you can avoid it by applying honorific language to their action, as in "O-kangae o o-kikase kudasai." On a letter's address line, writing "Yamada Ichiro-sensei onchu" when the personal name is known is inappropriate, because onchu (御中) is a side-notation showing that the letter is addressed to the people concerned inside an organization or institution. In a request, saying "Kono shigoto o shite itadakimasu" when you are not the person in charge sounds as if you held the power of decision, so leave the judgment to the other person with "shite itadakemasu ka" or "o-negai dekimasu ka." Rather than suddenly setting something down with "Kore, o-negai shimasu," simply adding a preface such as "sumimasen ga" changes the impression.
Manual honorifics for serving customers are also effective as set patterns, yet some have become fixed in an incorrect form. "Go-chumon no shina wa o-soroi ni narimashita desho ka" raises up the ordered dishes, a thing, because "o-...-ni naru" is a sonkeigo form. Say instead "Go-chumon no shina wa, soroimashita desho ka" or "Go-chumon no shina wa, ijo de yoroshii desho ka." The Guidelines point out that when a manual prescribes excessively uniform honorific use for each situation, it can instead cause displeasure or lead to honorific use that is out of keeping with the occasion, either too much or too little; at the same time they state that it is effective as a guide for people who are not yet skilled.
Wording that changes with whom you are speaking to
Situation
The wording regarded as appropriate
The reason the Guidelines give
Introducing the president's speech at a year-end party for employees only
Shacho kara go-aisatsu o itadakimasu
Only positions inside the company matter, and the president is someone to be raised up
Introducing the president's speech at a gathering with many outsiders
Shacho kara go-aisatsu o moshiagemasu
Your own president is not raised up; the people listening to the speech are
Speaking to a client about your superior, Department Manager Tanaka
Tanaka / bucho no Tanaka / heisha no bucho
Treat him as uchi. "Tanaka-bucho" is not a way of naming him as uchi
Relaying the section chief's remark to the department manager
Kacho wa, kono yo ni moshite orimashita
From the department manager's point of view the section chief is not seen as someone to be raised up
Speaking about your own family in a formal situation
chichi, haha, sofu, sobo
Change the everyday "otosan" and the like into uchi words
The distinction between the range you count as your own side and the other side outside it. Toward people outside the company, your own superior too is treated as an uchi person and spoken of without being raised up.
bucho no Tanaka (部長の田中)
A way of naming someone as uchi while showing the rank. "Tanaka" and "heisha no bucho" also work. "Tanaka-bucho" is not a way of naming him as uchi and so is inappropriate outside the company.
go-kuroh sama (御苦労様)
An expression of appreciation to someone who has done work for your own side. Since such appreciation runs from a higher-ranking person to a lower-ranking one, it is better not to use it to a superior.
otsukaresama (お疲れ様)
An expression of appreciation exchanged between people after working together. In a polite form such as "Otsukaresama de gozaimashita" it can be used to a superior as well.
tondemo gozaimasen (とんでもございません)
An expression for lightly deflecting praise or admiration from the other person. Today it is regarded as no problem to use it in such situations.
onchu (御中)
A side-notation showing that a letter is addressed not to a specific person but to the people concerned inside an organization or institution. Adding it when the personal name is known is inappropriate.
manual honorifics
Concretely prescribed wording for situations such as serving customers. Effective as a set pattern, but excessively uniform use easily leads to honorific use that is too much or too little.
Worked examples
You answered a call from a client with "Tanaka-bucho wa seki o hazushite orimasu." Is that all right?
Answer and reasoning No. Toward someone outside the company your superior too is an uchi person, so say "Tanaka wa seki o hazushite orimasu" or "Bucho no Tanaka wa seki o hazushite orimasu." "Tanaka-bucho" is not a way of naming him as uchi.
At a reception, may you praise the guest lecturer with "Suteki na nekutai desu ne"?
Answer and reasoning It cannot be called appropriate. Being praised for what one wears is basically for people on close terms, and from someone not that close it is taken as over-familiar. It is better to say that the talk was easy to follow or that you found it useful.
After serving the food you said "Go-chumon no shina wa o-soroi ni narimashita desho ka." Where is the error?
Answer and reasoning "O-...-ni naru" is a sonkeigo form, so it ends up raising up the ordered dishes, which are things. Say "Go-chumon no shina wa, soroimashita desho ka" or "Go-chumon no shina wa, ijo de yoroshii desho ka."
Sources and basis: Council for Cultural Affairs report Keigo no Shishin (敬語の指針, Guidelines for Honorific Language), February 2 of Heisei 19 (2007), Chapter 3 Using honorific language in practice, Section 3 Using honorific language in specific situations
Check quiz
Q1 | The five classes of keigo
Which is NOT among the five kinds of keigo (敬語) set out in the Agency for Cultural Affairs' Keigo Guidelines (敬語の指針)?
Teineigo (丁寧語), polite language
Sondaigo (尊大語, "grandiose language")
Kenjōgo II (謙譲語Ⅱ), also called teichōgo (丁重語), courteous language
Bikago (美化語), beautifying language
AnswerB. Sondaigo (尊大語, "grandiose language")
The Guidelines divide keigo into 5 kinds: sonkeigo (尊敬語), kenjōgo I (謙譲語Ⅰ), kenjōgo II / teichōgo (謙譲語Ⅱ・丁重語), teineigo (丁寧語) and bikago (美化語). There is no category called sondaigo (尊大語). Under the older 3-way split, kenjōgo I and II were lumped together as "kenjōgo", and teineigo and bikago together as "teineigo". The Guidelines say they re-divided them into 5 to give a deeper understanding of how each works and how to use it.
Q2 | Definition of sonkeigo
Which form of keigo do the Guidelines define as "describing the actions, things or states of the other party or of a third person in a way that elevates that person"?
Kenjōgo I (謙譲語Ⅰ)
Kenjōgo II / teichōgo (謙譲語Ⅱ・丁重語)
Bikago (美化語)
Sonkeigo (尊敬語)
AnswerD. Sonkeigo (尊敬語)
The quoted wording is the definition of sonkeigo (尊敬語). Kenjōgo I (謙譲語Ⅰ) concerns an action directed from your own side towards the other party or a third person, and elevates the person it is directed at. Kenjōgo II (謙譲語Ⅱ) describes your own side courteously to the person you are speaking or writing to. Bikago (美化語) beautifies the thing described and elevates nobody.
Q3 | Classifying ukagau
In 「先生のところに伺います。」 (sensei no tokoro ni ukagaimasu — "I will call on my teacher"), which of the 5 classes does 伺う (ukagau) belong to?
Kenjōgo I (謙譲語Ⅰ)
Kenjōgo II / teichōgo (謙譲語Ⅱ・丁重語)
Sonkeigo (尊敬語)
Teineigo (丁寧語)
AnswerA. Kenjōgo I (謙譲語Ⅰ)
伺う (ukagau) is a specific kenjōgo I form that elevates the teacher, the person the action is directed at. Besides "go" and "visit", it also serves as the kenjōgo I of "ask" and "enquire". For the same verb "go", 参る (mairu) is kenjōgo II: what it elevates is the person you are speaking or writing to, not the person you are going to see.
Q4 | The mairu / mōsu pattern
As what kind of keigo do the Guidelines classify 参る (mairu), 申す (mōsu), いたす (itasu) and おる (oru)?
Bikago (美化語)
Both kenjōgo I and kenjōgo II (謙譲語Ⅰ兼謙譲語Ⅱ)
Kenjōgo II / teichōgo (謙譲語Ⅱ・丁重語)
Sonkeigo (尊敬語)
AnswerC. Kenjōgo II / teichōgo (謙譲語Ⅱ・丁重語)
These are specific forms of kenjōgo II (teichōgo), which describes your own actions and affairs courteously to the person you are speaking or writing to; 存じる (zonjiru) is another. The difference from kenjōgo I forms such as 伺う (ukagau) and 申し上げる (mōshiageru), which elevate the person the action is directed at, is that what kenjōgo II elevates is the listener or reader.
Q5 | Going to your brother's
You are telling an outsider that you are about to go to your younger brother's house. Which is appropriate?
弟のところにおいでになります (otōto no tokoro ni oide ni narimasu)
弟のところにいらっしゃいます (otōto no tokoro ni irasshaimasu)
弟のところに伺います (otōto no tokoro ni ukagaimasu)
弟のところに参ります (otōto no tokoro ni mairimasu)
AnswerD. 弟のところに参ります (otōto no tokoro ni mairimasu)
伺う (ukagau) is kenjōgo I and elevates the destination, so it would elevate your own brother — a misuse. 参る (mairu) is kenjōgo II: it can be used even when there is no destination worth elevating, and its job is to describe things courteously to your listener, so it is fine here. いらっしゃる and おいでになる are sonkeigo and cannot be used for your own actions.
Q6 | Basu ga mairimasu
A station announcement says 「あ、バスが参りました。」 (a, basu ga mairimashita — "ah, the bus has come"). Which is the Guidelines' explanation?
参る is teineigo, so it does not suit a formal setting such as a station announcement
It can be used of things that cause no offence by not being elevated, and it serves to describe them courteously to the listener
It is not an action of your own side, so 参る cannot be used here and it is a misuse
It would elevate the bus itself, so it is not appropriate wording for an announcement
AnswerB. It can be used of things that cause no offence by not being elevated, and it serves to describe them courteously to the listener
Kenjōgo II is basically used of your own side's actions, but the Guidelines cite 「向こうから子供たちが大勢参りました」 (a crowd of children came from over there), 「あ、バスが参りました」 and 「夜も更けて参りました」 (the night has grown late), and say it can also be used of third parties and things that cause no offence by not being elevated. Its function is to describe them courteously to the listener or reader, and 参る is not teineigo.
Q7 | Asking a visitor
You ask a visitor where they have come from. Which is NOT appropriate in light of the Guidelines?
どちらからいらっしゃいましたか (dochira kara irasshaimashita ka)
どちらから参りましたか (dochira kara mairimashita ka)
どちらから来られましたか (dochira kara koraremashita ka)
どちらからおいでになりましたか (dochira kara oide ni narimashita ka)
AnswerB. どちらから参りましたか (dochira kara mairimashita ka)
参る (mairu) is kenjōgo II and is basically used of your own side's actions, so the Guidelines list 「（あなたは）どちらから参りましたか。」 as an inappropriate example. For the other party's actions use sonkeigo: いらっしゃる, おいでになる or 来られる.
Q8 | O-machi itasu
In 「駅で先生をお待ちいたします。」 (eki de sensei o o-machi itashimasu — "I will wait for my teacher at the station"), how do the Guidelines place 「お待ちいたす」?
It is both kenjōgo I and kenjōgo II: it elevates the teacher while describing things courteously to the listener
It is sonkeigo, so it can only be used of the teacher, the person being waited for
It stacks two keigo of the same kind, so it is a double keigo to be avoided
It is bikago, so it does not suit a formal setting
AnswerA. It is both kenjōgo I and kenjōgo II: it elevates the teacher while describing things courteously to the listener
「お待ちいたす」 replaces the する of 「お待ちする」 with いたす, so both kenjōgo I and kenjōgo II are at work: the お待ちする part elevates the teacher who is being waited for, and the いたす part describes things courteously to the listener or reader. The Guidelines present this as the general pattern 「お(ご)……いたす」, which is both kenjōgo I and kenjōgo II.
Q9 | Classifying o-sake
In 「お酒は百薬の長なんだよ。」 (o-sake wa hyakuyaku no chō nan da yo — "sake is the best of all medicines"), which of the 5 classes does 「お酒」 belong to?
Bikago (美化語)
Kenjōgo I (謙譲語Ⅰ)
Teineigo (丁寧語)
Sonkeigo (尊敬語)
AnswerA. Bikago (美化語)
This 「お酒」 does not elevate an actor or an owner, nor a person the action is directed at, nor describe things courteously or politely to the listener; it simply beautifies the thing named, so it is bikago (美化語). The Guidelines note, though, that bikago tends to appear when speaking with consideration for the other person, as in 「先生はお酒を召し上がりますか。」
Q10 | A family member's trip
You tell someone from another company that your father is going abroad next week. Which is appropriate?
父は来週海外へお出掛けになります (chichi wa raishū kaigai e o-dekake ni narimasu)
父は来週海外へ行かれます (chichi wa raishū kaigai e ikaremasu)
父は来週海外へいらっしゃいます (chichi wa raishū kaigai e irasshaimasu)
父は来週海外へ参ります (chichi wa raishū kaigai e mairimasu)
AnswerD. 父は来週海外へ参ります (chichi wa raishū kaigai e mairimasu)
One governing principle when using sonkeigo or kenjōgo I is that you do not elevate your own side. いらっしゃる, お出掛けになる and 行かれる are all sonkeigo, so they would elevate your own father — inappropriate. To describe your own side, use the kenjōgo II 参る, which gives a courteous way of speaking to the other person.
Q11 | Double keigo
Which is the correct account of 「部長がお読みになられる」 (buchō ga o-yomi ni narareru)?
It is nijū keigo (二重敬語), stacking two keigo of the same kind, and is generally not appropriate
It confuses sonkeigo with kenjōgo I
It stacks teineigo, and the added politeness makes it desirable
It is keigo renketsu (敬語連結), each of the two words put into keigo form, and is basically acceptable
AnswerA. It is nijū keigo (二重敬語), stacking two keigo of the same kind, and is generally not appropriate
読む is already made sonkeigo as 「お読みになる」, and then the sonkeigo ending 「……れる」 is added on top; the Guidelines cite this as an example of nijū keigo (二重敬語). Nijū keigo is generally regarded as inappropriate, and 「お読みになる」 is enough. By contrast 「お読みになっていらっしゃる」, where two separate words are each made honorific and joined with て, is keigo renketsu (敬語連結) and is basically acceptable.
Q12 | Established forms
Which do the Guidelines cite as a double keigo that has nevertheless become established by custom?
お分かりにくい (o-wakari nikui)
お読みになられる (o-yomi ni narareru)
御利用される (go-riyō sareru)
お伺いする (o-ukagai suru)
AnswerD. お伺いする (o-ukagai suru)
As established double keigo the Guidelines list the sonkeigo 「お召し上がりになる」 and 「お見えになる」, and the kenjōgo I 「お伺いする」, 「お伺いいたす」 and 「お伺い申し上げる」. 「お読みになられる」 is an inappropriate double keigo; 「御利用される」 is a form regarded as not a proper sonkeigo pattern; 「お分かりにくい」 should be 「お分かりになりにくい」.
Q13 | Linked keigo
How do the Guidelines treat 「お読みになっていらっしゃる」 (o-yomi ni natte irassharu)?
It is kenjōgo I, so it cannot be used of the other party's actions
It is keigo renketsu and is basically acceptable
It is double keigo and should be avoided
It is bikago, so it does not suit a formal setting
AnswerB. It is keigo renketsu and is basically acceptable
In 「読んでいる」, 読む becomes 「お読みになる」 and いる becomes 「いらっしゃる」 — two words each made honorific separately and joined with て. This is not double keigo but keigo renketsu (敬語連結), and it is basically acceptable so long as each keigo is used properly and there is no semantic incoherence in joining them. 「お読みになってくださる」 and 「御案内してさしあげる」 are other acceptable examples.
Q14 | An unacceptable linkage
Which wording do the Guidelines cite as an inappropriate keigo linkage?
先生に指導していただいた (sensei ni shidō shite itadaita — "I received guidance from the teacher")
田中さんが先生のところに伺ってくださいました (Tanaka-san ga sensei no tokoro ni ukagatte kudasaimashita — "Mr Tanaka kindly called on the teacher")
先生は私の家に伺ってくださった (sensei wa watashi no ie ni ukagatte kudasatta — "the teacher kindly called at my house")
先生が指導してくださった (sensei ga shidō shite kudasatta — "the teacher kindly gave me guidance")
AnswerC. 先生は私の家に伺ってくださった (sensei wa watashi no ie ni ukagatte kudasatta — "the teacher kindly called at my house")
Describing "the teacher visits my house" with the kenjōgo I 伺う elevates the destination, which is "me" — inappropriate. 「隣の窓口で伺ってください。」 is inappropriate for the same reason. The Tanaka example, on the other hand, is fine: 伺う elevates the teacher as the destination and くださる elevates Mr Tanaka, and it works where the actor, Mr Tanaka, is someone it causes no offence not to elevate relative to the teacher.
Q15 | O versus go
Which do the Guidelines cite as an irregular case departing from the principle governing 「お」 and 「御」?
御説明 (go-setsumei — "explanation")
お加減 (o-kagen — "state of health")
お名前 (o-namae — "name")
御住所 (go-jūsho — "address")
AnswerB. お加減 (o-kagen — "state of health")
The principle is お + native Japanese word (wago), 御 + Sino-Japanese word (kango). 「お名前」 is お on a native word, and 「御住所」 and 「御説明」 are 御 on Sino-Japanese words, all as per the principle. 「お加減」 and 「お元気」 are both sonkeigo but attach お to Sino-Japanese words, which the Guidelines cite as irregular. Note that with bikago, お is preferred even before Sino-Japanese words, as in 「お料理」 and 「お化粧」.
Q16 | A pattern you cannot form
Which do the Guidelines cite as a case where the pattern 「お(ご)……する」 cannot be formed?
御案内する (go-annai suru — "show around")
お誘いする (o-sasoi suru — "invite")
お届けする (o-todoke suru — "deliver")
御乗車する (go-jōsha suru — "board")
AnswerD. 御乗車する (go-jōsha suru — "board")
「お(ご)……する」 is kenjōgo I, which elevates the person the action is directed at, so it can only be formed from verbs that have such a person. 届ける, 案内する and 誘う do; 乗車する and 食べる have no such person to direct the action at, so the forms 「御乗車する」 and 「お食べする」 cannot be formed.
Q17 | Announcing boarding
A station announcement tells passengers they cannot board that carriage. Which is appropriate?
御乗車できません (go-jōsha dekimasen)
御乗車されません (go-jōsha saremasen)
御乗車になれません (go-jōsha ni naremasen)
お乗車になれません (o-jōsha ni naremasen)
AnswerC. 御乗車になれません (go-jōsha ni naremasen)
「お(ご)……できる」 is the potential form of the kenjōgo I 「お(ご)……する」, so it cannot be used of the passengers' actions. The potential of the sonkeigo pattern is 「お(ご)……になれる」, so 「御乗車になれません」 is appropriate; the Guidelines also allow 「御乗車いただけません」 and 「御乗車はできません」. 「ご……される」 is not regarded as a proper sonkeigo form, and since 乗車 is a Sino-Japanese word the principle calls for 御, not お.
Q18 | The potential in sonkeigo
You want to tell customers "if you can answer every question correctly, you receive a prize". Which is the appropriate wording for "if you can answer"?
お答えしていただけたら (o-kotae shite itadaketara)
お答え申し上げたら (o-kotae mōshiagetara)
お答えできたら (o-kotae dekitara)
お答えになれたら (o-kotae ni naretara)
AnswerD. お答えになれたら (o-kotae ni naretara)
To add the sense of possibility to sonkeigo, first make the sonkeigo form 「お答えになる」 and then its potential, 「お答えになれる」. The Guidelines mark 「全問正しくお答えできたら」 as inappropriate and 「お答えになれたら」 as appropriate. 「お答えする」 and 「お答え申し上げる」 are kenjōgo I forms for your own actions, and 「お答えしていただく」 describes the other person's action with kenjōgo I — the して should be dropped to give 「お答えいただく」.
Q19 | Hard to understand
Which is the appropriate sonkeigo form of 「分かりにくい」 (wakari nikui — "hard to understand")?
お分かりにくい (o-wakari nikui)
御分かりにくい (go-wakari nikui)
お分かりしにくい (o-wakari shi nikui)
お分かりになりにくい (o-wakari ni nari nikui)
AnswerD. お分かりになりにくい (o-wakari ni nari nikui)
When making a word that combines a verb and an adjective into sonkeigo, only the verb part is made honorific: 分かる becomes 「お分かりになる」, then 「〜にくい」 is attached, giving 「お分かりになりにくい」. For 「読みやすい」 it would be 「お読みになりやすい」. 「お分かりにくい」 is a form the Guidelines pick out as odd keigo; 「お……する」 is the kenjōgo I pattern and cannot be used of the other person's actions; and since 分かる is a native Japanese word, 御 does not fit.
Q20 | Setcho, shosha and the like
How do the Guidelines place words such as 「愚見」 (guken, "my humble opinion"), 「小社」 (shōsha, "our small company"), 「拙著」 (setcho, "my poor book") and 「弊社」 (heisha, "our company")?
Kenjōgo I, elevating the person the action is directed at
Bikago, widely used in speech
Sonkeigo, presenting the other party's things as elevated
Kenjōgo II in noun form, almost exclusively for written language
AnswerD. Kenjōgo II in noun form, almost exclusively for written language
These attach 愚, 小, 拙 or 弊 to present your own side modestly; they are placed as kenjōgo II in noun form and are almost exclusively written language. The Guidelines say such wording is not self-abasement but is used with an awareness of showing consideration for the other person by presenting what is yours as small, and that you may use it where it feels right to you as self-expression.
Q21 | Directing a visitor at reception
At reception, you tell a visitor to ask the person in charge for details. Which is appropriate?
担当者にお尋ねしてください (tantōsha ni o-tazune shite kudasai)
担当者にお聞きしてください (tantōsha ni o-kiki shite kudasai)
担当者に伺ってください (tantōsha ni ukagatte kudasai)
担当者にお尋ねください (tantōsha ni o-tazune kudasai)
AnswerD. 担当者にお尋ねください (tantōsha ni o-tazune kudasai)
伺う is kenjōgo I and would elevate the person in charge, the destination of the asking, so it cannot be used of the visitor's action. To elevate the visitor, use sonkeigo: 「担当者にお聞きください」 or 「担当者にお尋ねください」. 「お聞きする」 and 「お尋ねする」 are the same kenjōgo I as 伺う, so adding ください does not make them usable for the visitor's action.
Q22 | Checking with your section head
You want to ask whether the section head will take a file to the meeting room. Which is appropriate?
そのファイルも会議室にお持ちしますか (sono fairu mo kaigishitsu ni o-mochi shimasu ka)
そのファイルも会議室にお持ち申し上げますか (sono fairu mo kaigishitsu ni o-mochi mōshiagemasu ka)
そのファイルも会議室にお持ちになりますか (sono fairu mo kaigishitsu ni o-mochi ni narimasu ka)
そのファイルも会議室にお持ちいたしますか (sono fairu mo kaigishitsu ni o-mochi itashimasu ka)
AnswerC. そのファイルも会議室にお持ちになりますか (sono fairu mo kaigishitsu ni o-mochi ni narimasu ka)
「お持ちする」 is kenjōgo I, so it asks whether you yourself will carry it — in the Guidelines' example the section head duly replies "yes please". To ask about the section head's own action, use the sonkeigo 「お持ちになりますか」. 「お持ちいたす」 is both kenjōgo I and kenjōgo II, and 「お持ち申し上げる」 is kenjōgo I; both are forms for your own side's actions.
Q23 | Go-zaitaku suru
An inspection notice reads 「消防設備等の点検に伺いますが、御在宅する必要はありません。」 ("we will call to inspect the fire equipment, but you need not be at home"). Where is the problem?
「点検」 lacks 「御」 and so is not in bikago form
「御在宅する」 is a kenjōgo I pattern, so it cannot be used of the reader being at home
「伺います」 is sonkeigo, so it cannot be used of your own side going to inspect
「必要はありません」 is not in teineigo but in the plain form
AnswerB. 「御在宅する」 is a kenjōgo I pattern, so it cannot be used of the reader being at home
「ご……する」 is a pattern that forms kenjōgo I. Here the intention is to elevate the reader who is at home, so sonkeigo should be used: 「御在宅なさる必要…」, or more concisely 「御在宅の必要…」. Note that 「伺います」 is kenjōgo I used of your own side going to inspect, so it is fine.
Q24 | Elevating a third person
You tell your mentor Prof. Katō that you will visit another mentor, Prof. Tanaka. Which wording can elevate Prof. Tanaka?
田中先生のところに伺います (… ukagaimasu)
田中先生のところにいらっしゃいます (… irasshaimasu)
田中先生のところに行かせていただきます (… ikasete itadakimasu)
田中先生のところに参ります (Tanaka-sensei no tokoro ni mairimasu)
AnswerA. 田中先生のところに伺います (… ukagaimasu)
参る is kenjōgo II: what it elevates is Prof. Katō, the person you are speaking to, and it does nothing to elevate Prof. Tanaka, the third person mentioned. To elevate Prof. Tanaka, use the kenjōgo I 伺う, which elevates the destination. 「(さ)せていただく」 is the pattern for acting with permission and receiving a benefit and does not elevate the destination, and いらっしゃる is sonkeigo and cannot be used of your own action.
Q25 | Go-jisan kudasai
What is the Guidelines' explanation of 「御持参ください」 (go-jisan kudasai — "please bring it") and 「お申し出ください」 (o-mōshide kudasai — "please let us know")?
They are double keigo, stacking 「参る」 and 「申す」 on 「御」 or 「お」, so they are not used of the other party's actions
They are bikago, which beautifies the thing described, so they do not suit formal use
The 「参」 and 「申」 in them are not working as kenjōgo II, so there is no problem using them of the other party's actions
The 「参」 and 「申」 in them work as kenjōgo II, so they cannot be used of the other party's actions
AnswerC. The 「参」 and 「申」 in them are not working as kenjōgo II, so there is no problem using them of the other party's actions
参る and 申す are keigo belonging to kenjōgo II, but the 参 and 申 contained in 「御持参ください」, 「お申し出ください」 and 「お申し込みください」 do not carry that kenjōgo II function, so there is no problem using them of the other party's actions. If they bother you, they can be rephrased as 「お持ちください」 and 「おっしゃってください」, and depending on the situation 「お申し込みください」 can be replaced with 「御応募ください」.
Q26 | Mōshitsutaeru
Asked by the president to pass an instruction to your subordinates, you answer 「そのように申し伝えておきます。」 (sono yō ni mōshitsutaete okimasu). How is this wording assessed?
「申す」 addresses the president, the listener, in a formal manner, so there is no problem
「申し伝える」 stacks two keigo and so is double keigo, which must not be used
It must be corrected to the kenjōgo I form 「お伝え申し上げます」
「申す」 would elevate the subordinates as the destination, so the wording is inappropriate
AnswerA. 「申す」 addresses the president, the listener, in a formal manner, so there is no problem
「申し伝えておく」 expresses telling your subordinates using the kenjōgo II 申す. What kenjōgo II elevates is the person you are speaking or writing to, so here it addresses the president formally; it does not elevate the subordinates as the destination. The usage is therefore fine.
Q27 | O on your own side
Among these cases of attaching 「お」 or 「御」 to something of your own, which do the Guidelines treat as a misuse?
私のお考えでは (watashi no o-kangae de wa — "in my honourable opinion")
私のお菓子 (watashi no o-kashi — "my sweets")
先生をお待ちする (sensei o o-machi suru — "wait for my teacher")
山田さんに御説明をしたい (Yamada-san ni go-setsumei o shitai — "I'd like to explain to Mr Yamada")
AnswerA. 私のお考えでは (watashi no o-kangae de wa — "in my honourable opinion")
Even for your own actions, if the form is kenjōgo I elevating the destination, 「お待ちする」 and 「御説明をしたい」 are entirely unproblematic, and お can also be bikago, as in 「私のお菓子」. It becomes a misuse in cases such as 「私のお考え」 and 「私の御旅行」, where your own actions or affairs are elevated — that amounts to using sonkeigo on yourself.
Q28 | Itadaku
What is the Guidelines' explanation of the relationship between 「御利用いただきましてありがとうございます。」 and 「御利用くださいまして…」?
「御利用くださる」 is kenjōgo I, so it cannot be used of the customer's action
Both are double keigo of the same kind and must be avoided
The former is kenjōgo I and the latter sonkeigo, and keigo is used properly in both
「御利用いただく」 is a misuse, because the one doing the using is the other party
AnswerC. The former is kenjōgo I and the latter sonkeigo, and keigo is used properly in both
「御利用いただく」 is kenjōgo I and 「御利用くださる」 is sonkeigo, but the person to be elevated is the same in both, and both equally express the sense of receiving a benefit, so keigo is used properly in each. 「御利用いただく」 is keigo that expresses the other party's or a third person's action from your own standpoint, and there is no particular problem with it as an idiomatic usage.
Q29 | Sasete itadaku
In what kind of case is the pattern 「（お・ご）……(さ)せていただく」 basically used?
Where you acknowledge the effort of someone senior to you
Where you convey a decision of your own to the other party
Where your own side acts with the permission of the other party or a third person, and thereby receives a benefit
Where you wish to express high respect for the other party's or a third person's action by elevating that person
AnswerC. Where your own side acts with the permission of the other party or a third person, and thereby receives a benefit
The Guidelines state that this pattern is basically used where (a) you act with the permission of the other party or a third person and (b) there is a fact or a feeling of receiving a benefit thereby, and that how far (a) and (b) are satisfied determines whether a given use is appropriate or not very appropriate. Elevating the other party's action is the job of sonkeigo.
Q30 | Degrees of acceptability
Among these examples of 「させていただく」, which do the Guidelines judge to fit the basic usage of permission and benefit?
In a self-introduction: 「私は、○○高校を卒業させていただきました。」 ("I graduated from such-and-such high school")
Before copying someone's book: 「コピーを取らせていただけますか。」 ("may I take a copy?")
On a shop notice: 「本日、休業させていただきます。」 ("we are closed today")
In a wedding speech: 「私は、新郎と3年間同じクラスで勉強させていただいた者です。」 ("I studied in the same class as the groom for 3 years")
AnswerB. Before copying someone's book: 「コピーを取らせていただけますか。」 ("may I take a copy?")
The copying example asks the other person's permission and receives a benefit from it, so it satisfies conditions (a) and (b) and fits the basic usage. The closure notice, where there is no element of permission, becomes somewhat wordy and 「休業いたします」 would be better. The wedding-speech and graduation examples are judged inappropriate where the listener feels neither (a) nor (b) is satisfied.
Q31 | Naming your own manager
You tell someone at a client company that your manager, Department Head Tanaka, is out. Which is NOT appropriate?
田中部長はただいま外出しております (Tanaka-buchō wa … — "Department Head Tanaka is out")
田中はただいま外出しております (Tanaka wa tadaima gaishutsu shite orimasu — "Tanaka is out at the moment")
部長の田中はただいま外出しております (Buchō no Tanaka wa … — "Tanaka, our department head, is out")
弊社の部長はただいま外出しております (Heisha no buchō wa … — "our department head is out")
AnswerA. 田中部長はただいま外出しております (Tanaka-buchō wa … — "Department Head Tanaka is out")
To someone outside the company, your manager counts as your own side (uchi), so calling him plain 「田中」 is fine, and you may also state the rank first as 「部長の田中」. In formal settings 「弊社の部長」 also works. 「田中部長」 does not treat him as uchi, so it is inappropriate.
Q32 | A colleague who is out
On a call from a pupil's parent, you say that your colleague, the teacher Mr Tanaka, is out. Which wording follows the uchi/soto (ウチ・ソト), inside/outside, distinction?
田中はおりません (Tanaka wa orimasen)
田中先生はお出掛けになっています (Tanaka-sensei wa o-dekake ni natte imasu)
田中先生はおりません (Tanaka-sensei wa orimasen)
田中先生はいらっしゃいません (Tanaka-sensei wa irasshaimasen)
AnswerA. 田中はおりません (Tanaka wa orimasen)
On the uchi/soto view, your colleague Mr Tanaka is on your own side, so 「田中はおりません」 is preferable. The Guidelines note, though, that in opinion surveys many people support saying 「田中先生」 to a parent, and that using the job title 「田中教諭」 gives a neutral wording. いらっしゃる and お出掛けになる are sonkeigo and would elevate a member of your own group.
Q33 | The president's greeting
You are MC at an event with many outside guests and are introducing the company president's greeting. Which do the Guidelines regard as appropriate?
社長からごあいさつを頂きます (shachō kara go-aisatsu o itadakimasu)
社長がごあいさつをなさいます (shachō ga go-aisatsu o nasaimasu)
社長がごあいさつをされます (shachō ga go-aisatsu o saremasu)
社長からごあいさつを申し上げます (shachō kara go-aisatsu o mōshiagemasu)
AnswerD. 社長からごあいさつを申し上げます (shachō kara go-aisatsu o mōshiagemasu)
At an event with many outsiders the company's uchi/soto relationship applies, so you do not elevate your own president; you use kenjōgo I, which elevates the audience hearing the greeting: 「社長からごあいさつを申し上げます」. At an internal event such as a staff year-end party, keigo elevating the president — 「社長からごあいさつを頂きます」 — is fine. なさる and される are sonkeigo and would elevate the president.
Q34 | Your manager's manager
A section chief relays the words of a section head to a department head. Which wording follows the thinking behind the section head's remark, "you don't need to use keigo about me"?
課長は、このようにおっしゃられていました (… osshararete imashita)
課長は、このように申しておりました (… mōshite orimashita)
課長は、このように言われていました (… iwarete imashita)
課長は、このようにおっしゃっていました (kachō wa … osshatte imashita)
AnswerB. 課長は、このように申しておりました (… mōshite orimashita)
From the department head's viewpoint the section head is not seen as someone to be elevated, so the view behind that remark is not to elevate the section head, and instead to speak formally to the department head in kenjōgo II: 「申しておりました」. The Guidelines also present the opposite view — that if the section chief elevates the section head, the still-higher department head is elevated too — allowing 「おっしゃっていました」, with the suggestion of toning the keigo down to about 「言われていました」. 「おっしゃられる」 is double keigo.
Q35 | Go-kurō-sama
Which correctly states what the Guidelines say about 「御苦労様」 (go-kurō-sama)?
It is more formal than 「お疲れ様」, so it is the one to use to a manager
Acknowledging effort runs from a higher-placed person to a lower-placed one, so it is better not used to a senior
It expresses gratitude, so it is good to use when someone has taught you something
It is the politest expression of appreciation and can be used both upwards and downwards
AnswerB. Acknowledging effort runs from a higher-placed person to a lower-placed one, so it is better not used to a senior
「御苦労様」 is basically used to express appreciation of effort to someone who has done work for your own side. Because acknowledging effort runs from a higher-placed person to a lower-placed one, it is better not used to a senior. To a manager who has taught you the work, express thanks with 「ありがとうございました」; to a manager you worked alongside, something like 「お疲れ様でございました」.
Q36 | Tondemonai
Praised by your department head, you answer 「とんでもございません。」 (tondemo gozaimasen). What is the Guidelines' explanation of this expression?
Rephrasing it as 「とんでもないことでございます」 gives exactly the same meaning
It lightly deflects praise or commendation, and there is no problem using it in such a situation today
「とんでもない」 is a single adjective and this alters part of it, so it must never be used in any situation
It is kenjōgo II, so it cannot be used to a senior
AnswerB. It lightly deflects praise or commendation, and there is no problem using it in such a situation today
The Guidelines say that 「とんでもございません」, used to deflect praise or commendation lightly, presents no problem in such situations today. The reason some say to avoid it is that 「とんでもない」 is a single adjective; on that view you would say 「とんでもないです」. Note that 「とんでもないことでございます」 risks being taken, in a context of praise, to mean that the praise itself is outrageous.
Q37 | Anata
Which correctly states what the Guidelines say about the pronoun 「あなた」 (anata, "you")?
It must not be used in formal settings such as meetings or interviews
It is the politest form of address and works for anyone
It has always been a word for inferiors and is not keigo at all
Today it is generally used to equals or juniors and is hard to use to a senior
AnswerD. Today it is generally used to equals or juniors and is hard to use to a senior
「あなた」 was originally a highly respectful term, but today it is generally used to people equal or junior in age or position and has become hard to use to a senior. Call people you know by name; for someone whose name you do not know, use keigo on their actions instead, as in 「お考えをお聞かせください」. Because of its neutral tone it is used fairly often in meetings and job interviews, and there is no problem where both sides understand that.
Q38 | Addressing an envelope
Which do the Guidelines treat as inappropriate for addressing a letter?
○○中学校 山田一郎様 (… Ichirō Yamada-sama)
○○中学校 山田一郎先生御中 (… sensei on-chū)
○○中学校 御中 ("XX Junior High School, on-chū")
○○中学校 山田一郎先生 ("XX Junior High School, Mr Ichirō Yamada, sensei")
AnswerB. ○○中学校 山田一郎先生御中 (… sensei on-chū)
御中 (on-chū) is a courtesy suffix meaning the letter is for the people inside that organisation rather than a named individual. Adding it when the name is given is contradictory, so 「山田一郎先生御中」 is inappropriate; 「○○中学校 山田一郎先生」 is enough. Writing 「○○様」 to a teacher is not in itself wrong, but from a pupil's or parent's standpoint 「○○先生」 is more fitting.
Q39 | How to make a request
You ask a colleague to do a piece of work in a situation where you are not the one in charge. Which wording do the Guidelines recommend?
この仕事をしていただきます (kono shigoto o shite itadakimasu — "you will do this work")
この仕事をしてもらいます (… shite moraimasu)
この仕事をさせていただきます (… sasete itadakimasu)
この仕事をしていただけますか (… shite itadakemasu ka — "could you do this work?")
AnswerD. この仕事をしていただけますか (… shite itadakemasu ka — "could you do this work?")
Where you are not the one in charge, it is better to use wording that leaves the decision to the other person, such as 「していただけますか」, rather than 「していただきます」, which sounds as though you hold the decision. 「これお願いできますか」 and 「お願いしてもいいですか」 work the same way. 「させていただく」 is a form for what your own side does, so it does not fit a request to someone else.
Q40 | Is your order complete
Which is appropriate to say to a customer once all the dishes have been served?
御注文の品は、そろいましたでしょうか (go-chūmon no shina wa, soroimashita deshō ka)
御注文の品はおそろいでしょうか (… o-soroi deshō ka)
御注文の品はおそろいになりましたでしょうか (… o-soroi ni narimashita deshō ka)
御注文の品はおそろいになられましたでしょうか (… o-soroi ni nararemashita deshō ka)
AnswerA. 御注文の品は、そろいましたでしょうか (go-chūmon no shina wa, soroimashita deshō ka)
「お……になる」 is the sonkeigo pattern, so 「おそろいになる」 elevates 「御注文の品」 — the dishes, an object. Say 「御注文の品は、そろいましたでしょうか」 or 「御注文の品は、以上でよろしいでしょうか」. What the Guidelines address directly is 「おそろいになりましたでしょうか」, but 「おそろいです」 too, read as the general sonkeigo pattern 「お(ご)……だ」, likewise elevates the objects, and 「おそろいになられる」 piles double keigo on top.
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