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Politeness maxims

Politeness maxims are a framework of six interpersonal principles developed by British linguist Geoffrey N. Leech to guide polite language use in conversation, emphasizing the maintenance of social equilibrium and the mitigation of potential conflicts arising from face-threatening acts.^[1] Introduced in Leech's 1983 book Principles of Pragmatics, these maxims form the core of his Politeness Principle, which extends Paul Grice's Cooperative Principle by prioritizing relational dynamics over mere informational clarity in discourse.^[1] Unlike Grice's maxims of quantity, quality, relation, and manner—which focus on cooperative efficiency—Leech's approach addresses the "interpersonal rhetoric" of communication, where speakers balance self-presentation and consideration for others to foster harmony.^[1] The six politeness maxims, each with a specific orientation toward costs, benefits, praise, or emotional alignment, are as follows: Leech's maxims operate on a scale of politeness, influenced by factors such as social distance, power dynamics, and cultural context, allowing for violations in ironic or humorous speech to achieve pragmatic effects.^[1] This framework has been widely applied in pragmatics research to analyze cross-cultural communication, literary dialogue, and everyday interactions, though it has faced critiques for its Anglo-centric bias and overlap with other politeness theories, such as Brown and Levinson's face-based model.^[2]

Introduction and Background

Definition and Core Concepts

Politeness maxims refer to the six specific sub-principles outlined by linguist Geoffrey Leech within his Politeness Principle, a framework designed to explain how speakers use language to minimize discord and maximize agreement in social interactions.^[2] Leech defines the Politeness Principle as "a constraint observed in human communicative behaviour, influencing us to avoid communicative discord or offence, and maintain communicative concord," thereby fostering relative harmony among participants.^[2] This principle operates alongside other pragmatic rules, emphasizing strategic choices in utterance form and content to support comity—the implied social harmony that underpins successful exchanges.^[2] At the core of these maxims are face-saving behaviors, where "face" denotes the positive self-image or self-esteem that individuals maintain, reflecting their perceived value in the eyes of others.^[2] The maxims guide speakers to protect both their own face and that of their interlocutors by avoiding threats to self-esteem, such as imposition or criticism, while enhancing mutual respect through approbation and agreement.^[2] This face-oriented approach ensures that communication not only conveys information but also preserves relational equilibrium, distinguishing politeness as a tool for interpersonal rapport rather than mere clarity. In contrast to Paul Grice's maxims of the Cooperative Principle—which prioritize informational efficiency through guidelines on quantity, quality, relation, and manner—Leech's politeness maxims shift focus to relational dynamics, addressing how language mitigates potential social friction to promote harmony.^[2] A practical illustration of these concepts appears in everyday requests: instead of a direct imperative like "Close the door," a speaker might opt for an indirect form such as "Would you mind closing the door?" to reduce the perceived cost to the hearer, thereby safeguarding their autonomy and aligning with face-saving norms.^[3] Such strategies exemplify how the maxims encourage deferential phrasing to avoid discord while facilitating cooperative dialogue.

Historical Origins and Development

The concept of politeness in linguistic interactions traces its roots to the development of speech act theory in the mid-20th century. J.L. Austin's 1962 work, How to Do Things with Words, introduced the idea that utterances perform actions beyond mere description, distinguishing performative from constative speech and laying the groundwork for analyzing how language achieves social effects, including politeness through successful performative conditions.^[4] John Searle built upon this in his 1969 book Speech Acts: An Essay in the Philosophy of Language, refining the theory by classifying speech acts into categories such as assertives, directives, commissives, expressives, and declarations, while emphasizing felicity conditions—rules ensuring the appropriate context and sincerity for an utterance to succeed—which directly relate to polite usage by requiring social alignment and preparatory conditions for interactions like requests or apologies.^[5] A key precursor to formalized politeness maxims emerged from Paul Grice's work on conversational implicature. In his 1975 paper "Logic and Conversation," based on the 1967 William James Lectures at Harvard, Grice proposed the Cooperative Principle, comprising four maxims of quantity, quality, relation, and manner, which guide efficient and truthful communication but were noted to overlook interpersonal harmony and face-saving aspects central to politeness. This framework highlighted the need for principles addressing social dynamics beyond strict cooperation. The pivotal formalization of politeness maxims came in 1983 with Geoffrey N. Leech's Principles of Pragmatics, where he introduced six maxims—tact, generosity, approbation, modesty, agreement, and sympathy—as a complementary set to Grice's, specifically designed to minimize discord and maximize comity in interactions by prioritizing polite beliefs over factual efficiency.^[6] Leech positioned these maxims within a broader rhetorical model of pragmatics, emphasizing their role in balancing Gricean cooperation with interpersonal rapport. Following Leech's publication, politeness theory gained traction in linguistic research during the late 1980s and 1990s, with initial reception in academic circles praising its extension of Gricean pragmatics to social politeness, though expansions often drew parallels to contemporaneous models like Penelope Brown and Stephen C. Levinson's 1987 Politeness: Some Universals in Language Usage, which focused on face-threatening acts and universal strategies but remained distinct from Leech's maxim-based approach by prioritizing face management over specific politeness rules. This period marked growing interdisciplinary interest, influencing cross-cultural and sociolinguistic studies while solidifying 1983 as a milestone for maxim-oriented politeness frameworks.

Theoretical Framework

Relation to Grice's Cooperative Principle

H.P. Grice's Cooperative Principle, introduced in his 1975 lecture "Logic and Conversation," posits that participants in a conversation assume a shared commitment to making their contributions appropriate to the purpose of the exchange.^[7] This principle is supported by four maxims that guide efficient information exchange: Quantity (provide as much information as required, but no more), Quality (ensure truthfulness by avoiding falsehoods or unsubstantiated claims), Relation (remain relevant to the topic), and Manner (be clear, avoiding obscurity, ambiguity, brevity, or disorder).^[7] For instance, under the maxim of Quantity, a speaker asked about a friend's health might respond "I'm fine, thanks" rather than launching into an exhaustive medical history, thereby balancing informativeness with conciseness to facilitate smooth dialogue.^[7] These maxims emphasize rational, truth-oriented cooperation, enabling hearers to infer implicatures when contributions appear to deviate, thus promoting clarity and mutual understanding in informational exchanges.^[7] In contrast, politeness maxims, as developed by Geoffrey Leech, shift the focus from Grice's emphasis on truth, relevance, and efficiency to preserving social rapport through considerations of cost and benefit to participants.^[8] While Grice's framework prioritizes the accurate and pertinent conveyance of information, Leech's approach, outlined in his 1983 work Principles of Pragmatics, treats politeness as a socio-pragmatic overlay that often supersedes strict adherence to cooperative norms to minimize interpersonal discord.^[8] For example, Grice's maxim of Quality demands avoiding lies, but politeness considerations may encourage indirectness or evasion to avoid offending the hearer, highlighting how social harmony takes precedence over unvarnished truth in many interactions.^[8] The interplay between the two frameworks reveals that violations of Grice's maxims can serve politeness goals, and conversely, strict observance of the Cooperative Principle may undermine social tact. A classic case is the "white lie," where a speaker breaches the maxim of Quality by uttering a known falsehood—such as complimenting a poorly cooked meal as "delicious"—to uphold the host's social standing and maintain relational harmony, thereby achieving a polite outcome through apparent non-cooperation.^[9] On the other hand, adhering rigidly to Grice's maxims, like bluntly stating an unflattering truth (e.g., "This meal is terrible") to uphold Quality and Manner, can violate politeness by imposing a "cost" on the hearer, such as embarrassment, thus disrupting rapport despite informational efficiency.^[9] Leech notes that such tensions arise because speakers navigate both principles simultaneously, often flouting cooperative norms to fulfill higher social imperatives.^[8] Theoretically, Leech positions politeness as a complementary principle with a "higher regulative role" than Grice's Cooperative Principle, modifying cooperative behaviors in social contexts to safeguard equilibrium and friendly relations.^[8] This extension frames politeness not as a replacement but as a socio-pragmatic layer that interprets and adjusts Gricean implicatures through the lens of interpersonal dynamics, ensuring that communication remains viable in social environments.^[8]

Leech's Politeness Principle

Geoffrey Leech introduced the Politeness Principle in his 1983 book Principles of Pragmatics as a framework to explain how speakers maintain social equilibrium through linguistic choices that prioritize harmony over strict informativeness.^[6] The principle consists of two general rules: the other-oriented rule, which instructs speakers to "minimize (polite) cost to other; maximize (polite) benefit to other," and its symmetric self-oriented counterpart, "minimize benefit to self; maximize cost to self."^[6] These rules emphasize altruistic tendencies in communication, where "polite cost" refers to potential impositions on the hearer, and "polite benefit" denotes actions that enhance the hearer's social standing.^[10] The rationale behind Leech's Politeness Principle lies in its effort to complement and extend Grice's Cooperative Principle by addressing politeness phenomena that involve non-informational dimensions, such as deference and rapport-building, thereby balancing individual rationality with collective social harmony.^[6] Unlike Grice's focus on efficient truthfulness, Leech's model recognizes that conversations often require deviations from cooperativeness to avoid conflict or offense, promoting instead a form of "communicative altruism" that sustains interpersonal relationships.^[11] At its core, the Politeness Principle functions as a meta-guideline, with its six maxims operationalizing the two general rules across different speech act types and interactional contexts.^[6] For example, the concept of polite cost/benefit scales allows speakers to calibrate utterances on a continuum of imposition, where a bald imperative like "Pass the salt" carries higher cost to the hearer than a mitigated form such as "Could you possibly pass the salt?" which reduces the perceived demand through hedging and indirectness.^[10] This scaling mechanism underscores the principle's role in facilitating nuanced, context-sensitive politeness that adapts to relational dynamics.^[6]

The Politeness Maxims

Tact Maxim

The tact maxim, as formulated by Geoffrey Leech in his Politeness Principle, requires speakers to minimize the cost imposed on the hearer (U) and maximize the benefit to the hearer (U).^[12] This maxim primarily applies to illocutionary acts such as impositives (e.g., requests, commands) and commissives (e.g., offers, promises), where the speaker seeks to avoid burdening the hearer while enhancing their position in the interaction.^[3] By prioritizing the hearer's interests, the tact maxim promotes harmonious communication and reduces potential conflict arising from perceived impositions.^[13] In practice, the tact maxim is most evident in situations involving requests and impositions, where direct expressions can threaten the hearer's autonomy. Speakers often employ indirect speech acts to soften demands, such as using interrogative forms or hedges to frame requests as options rather than obligations. For instance, instead of a blunt command like "Get those outfits," a tactful alternative might be "Could you get those outfits for me?" which minimizes the cost to the hearer by presenting the action as voluntary.^[3] Similarly, in offering help, a speaker might say "Do you want to sit down?" to maximize benefit without presuming the hearer's needs, contrasting with a more intrusive "Sit down now." These strategies allow the hearer to retain control, thereby adhering to the maxim's goal of cost minimization.^[3] The tact maxim relates closely to face theory, particularly as developed by Brown and Levinson, by protecting the hearer's positive face (desire for approval and connection) through benefit maximization and negative face (desire for autonomy and freedom from imposition) through cost minimization.^[14] Indirect requests, such as "Can I help you?" in a scenario where a colleague is struggling with a task, reduce threats to negative face by avoiding direct intrusion on the hearer's independence, while the offer itself supports positive face by demonstrating solidarity and care.^[14] In contrast, a direct alternative like "Let me do it for you" could impose unwanted assistance, heightening face threats; thus, tactful phrasing preserves both dimensions of face by mitigating relational tensions.^[14]

Generosity Maxim

The Generosity Maxim, as formulated by Geoffrey Leech in his Politeness Principle, instructs speakers to minimize benefits to themselves and maximize costs to themselves in conversational exchanges.^[12] This self-denying approach contrasts with the hearer-oriented Tact Maxim by shifting the focus inward, encouraging expressions that prioritize the hearer's needs over one's own convenience. Leech positions this maxim primarily within commissive and impositive speech acts, such as offers, promises, and acceptances, where the speaker voluntarily assumes a burden to foster harmonious interaction.^[12] In practical applications, the Generosity Maxim manifests in offers and responses that downplay personal gain or effort. For instance, when responding to a request for help, a speaker might say, "I'd be happy to do it for you," implying readiness to incur a cost without seeking reciprocation.^[12] Similarly, in making an offer, Leech illustrates the maxim with the contrast between "You can lend me your car" (which imposes on the hearer) and "I can lend you my car" (which imposes on the self), the latter upholding generosity by expressing willingness to sacrifice.^[12] When accepting invitations or tasks, polite adherence appears in phrases like "No trouble at all," which minimizes any perceived self-cost and avoids self-centered refusals that might highlight personal reluctance. By demonstrating such self-imposed costs, the Generosity Maxim protects the hearer's face, particularly by conveying solidarity and a willingness to inconvenience oneself for the other's benefit, thereby enhancing relational rapport in discourse.^[12] This aligns with broader politeness strategies that mitigate potential face threats through altruistic positioning.

Approbation Maxim

The approbation maxim, one of the six maxims comprising Geoffrey Leech's Politeness Principle, instructs speakers to minimize dispraise of others and maximize praise of others.^[3] This formulation, denoted as "Minimize dispraise of other (O); Maximize praise of other (O)," emphasizes the use of expressive and assertive speech acts to foster positive social interactions and avoid emotional harm to the hearer.^[13] By prioritizing approval over criticism, the maxim contributes to Leech's broader goal of promoting comity, or social harmony, in discourse.^[3] In practical applications, the approbation maxim is prominently observed in the expression of opinions and feedback, where speakers often soften potential criticism by leading with praise to maintain relational balance. For instance, a response like "That's a great idea, though it might benefit from some adjustments" allows the speaker to convey constructive input while adhering to the maxim's directives.^[15] This approach is common in professional or interpersonal settings, such as performance reviews or casual discussions, to ensure feedback supports rather than undermines the recipient. Representative examples illustrate the maxim's operation through direct compliments and indirect avoidance of negativity. A straightforward compliment, such as "You did wonderfully on that project," maximizes praise to affirm the hearer's abilities and efforts.^[3] Similarly, euphemisms serve to minimize dispraise by reframing potentially harsh descriptions positively; for example, referring to deceased soldiers as "fallen heroes" in public addresses honors their sacrifice and elevates their image, as seen in political speeches.^[16] The approbation maxim directly enhances the hearer's positive face—the desire for social approval and a favorable self-image—by reinforcing their worth through commendation, thereby aligning with elements of Brown and Levinson's face-threatening acts framework.^[15] This connection underscores how praise-oriented language mitigates threats to the hearer's self-presentation in conversation.

Modesty Maxim

The modesty maxim, one of the six maxims in Geoffrey Leech's Politeness Principle, instructs speakers to minimize praise of self and maximize dispraise of self in their utterances.^[13] This principle applies particularly to expressive and assertive speech acts, where self-presentation influences social harmony. By downplaying personal achievements or qualities, speakers adhere to this maxim to avoid appearing arrogant or superior, thereby fostering a balanced conversational dynamic. In practical applications, the modesty maxim often manifests in responses to compliments or acknowledgments of success, where individuals deflect praise to maintain humility. For instance, upon receiving thanks for assistance, a speaker might reply with "It was nothing" or "I was just lucky," rather than highlighting their effort or skill. Such responses exemplify self-dispraise by minimizing the speaker's role, contrasting with boastful alternatives like "I worked really hard on it" that would violate the maxim.^[17] These strategies are common in everyday interactions, such as professional settings or casual conversations, to promote rapport without self-elevation.^[18] The modesty maxim relates to face theory by preserving the hearer's positive face—the desire for approval and positive self-image—through avoiding self-praise that could imply superiority over the interlocutor.^[19] This self-humbling approach indirectly supports the hearer's sense of equality and respect in the exchange. As the inverse of the approbation maxim, which focuses on praising others, it emphasizes humility in self-referential statements.^[3]

Agreement Maxim

The agreement maxim, one of the six maxims in Geoffrey Leech's Politeness Principle, instructs speakers to "minimize disagreement between self and other; maximize agreement between self and other." This maxim operates primarily through assertives, such as opinions or statements of fact, where speakers hedge or soften potential conflicts to preserve conversational harmony. By prioritizing consensus, it encourages indirect expressions that avoid blunt opposition, thereby supporting the overall goal of polite interaction.^[18] In debates and discussions, the agreement maxim is frequently applied to hedge differences and build rapport, such as by prefacing counterpoints with phrases like "I see your point, and..." to acknowledge the hearer's view before introducing an alternative. This strategy is evident in formal exchanges, where participants might affirm shared ground—e.g., agreeing that "trade wars are never good"—to reduce tension and facilitate dialogue. Such tactics not only mitigate discord but also enhance mutual understanding in potentially adversarial contexts.^[20] Illustrative examples highlight the maxim's role in polite concessions versus direct contradictions. A speaker might respond to a differing opinion with "You're right in a way, but I tend to think..." to partially validate the hearer's position while advancing their own, rather than stating "No, that's incorrect," which escalates disagreement.^[18] Another instance involves softening assertions through hedges like "I guess" or "It might be that," which imply openness to agreement and avoid imposing a rigid stance.^[18] These formulations demonstrate how the maxim transforms potential clashes into collaborative exchanges.^[21] The agreement maxim relates to face theory by reducing threats to positive face—the desire for approval and social connection—for both speaker and hearer, thereby fostering harmony and preserving public self-image through minimized conflict. In this way, it contributes to rapport-building, akin to the modesty maxim's emphasis on humility in self-presentation.

Sympathy Maxim

The Sympathy Maxim, as formulated within Geoffrey Leech's Politeness Principle, directs interlocutors to minimize antipathy between self and other while maximizing sympathy between self and other.^[6] This maxim underscores the role of emotional attunement in polite discourse, encouraging speakers to express solidarity and understanding to foster harmonious social relations. Leech positions it as essential for navigating interactions where feelings are at stake, distinguishing it from more cognitive aspects of politeness by prioritizing affective responses.^[22] In practice, the Sympathy Maxim applies prominently in contexts of condolences and celebrations, where empathetic expressions help build interpersonal warmth. For instance, when responding to news of misfortune, a polite utterance such as "I'm so sorry to hear that; that must be incredibly tough for you" conveys shared sorrow and minimizes potential emotional distance, adhering to the maxim's imperative.^[3] Conversely, a curt or indifferent reply like "Oh, that's unfortunate" risks violating the maxim by underplaying sympathy, thereby heightening antipathy. In celebratory scenarios, shared enthusiasm—e.g., "That's fantastic news! I'm really happy for you"—maximizes positive emotional alignment, reinforcing relational bonds.^[23] The maxim's operation supports positive face needs by promoting emotional bonding and rapport, allowing speakers to affirm the hearer's emotional state and enhance mutual respect in conversation.^[2] As a counterpart to the Agreement Maxim's focus on cognitive harmony, the Sympathy Maxim uniquely addresses emotional dimensions, ensuring politeness extends to feelings as well as opinions.^[6]

Applications and Implications

In Interpersonal Communication

In interpersonal communication, politeness maxims serve as practical tools for navigating face-to-face exchanges, enabling speakers to balance their goals with respect for others' face needs. These maxims are particularly evident in scenarios involving potential conflict, where integrated application of tact, generosity, agreement, and sympathy helps maintain relational equilibrium without explicit redefinition of individual principles. A key application occurs in workplace requests, where the interplay of tact and generosity maxims allows subordinates to frame impositions positively while offering reciprocal benefits, thus preserving hierarchical harmony. For example, in a recorded 75-minute face-to-face business negotiation between representatives from Chinese and Nigerian companies, participants adhered to the tact maxim by using euphemisms like "your products are quite satisfactory, but I have certain concerns" during price discussions to minimize costs to the other party, while invoking generosity through proposals such as "maybe we can give you some discount" to maximize benefits.^[24] This strategic politeness not only facilitated persuasion but also exemplified how subordinates in power-asymmetric settings employ heightened tact to avoid direct challenges to authority, reducing the risk of rejection or tension.^[24] In family arguments, agreement and sympathy maxims often intersect through hedging techniques to de-escalate disagreements and foster empathy, transforming potential disputes into opportunities for connection. Consider a parent-child exchange where a child expresses concern with "Ibu lelah ya, habis memasak?" (Mother, you're tired after cooking?), prompting the parent to agree softly with "Tidak, tidak capek… kok" (No, I'm not tired), which aligns with the agreement maxim to minimize discord while showing sympathy for shared family efforts.^[25] Such hedging prevents verbal escalation, as violations like sarcasm disrupt harmony and heighten conflict.^[25] In these dyadic family talks, lower-power members like children demonstrate greater reliance on tact, using polite requests such as "Mohon maaf, ibu mau pergi ke mana?" (Sorry, where are you going, Mom?) to navigate authority dynamics deferentially.^[25] Adhering to politeness maxims in such interpersonal contexts yields clear benefits, including lowered conflict levels and strengthened rapport, as speakers prioritize mutual face-saving over assertive goals. Empirical analyses of natural discourse confirm this, with studies revealing consistent maxim observance to support cooperative outcomes and long-term relational ties.^[24] In family interactions, sympathy and agreement further build emotional bonds, with polite responses like "Terima kasih banyak bu" (Thank you very much, Mom) enhancing familial warmth and preventing isolation during disputes.^[25] Overall, these maxims underscore power dynamics, where subordinates amplify tactful expressions to affirm respect and sustain positive exchanges.^[25]

In Cross-Cultural and Digital Contexts

Leech's politeness maxims exhibit significant variations across cultures, particularly in collectivist societies where harmony and relational concerns often receive greater emphasis compared to individualistic Western contexts that prioritize directness and efficiency. In Japanese communication, for instance, the tact maxim is frequently realized through high levels of indirectness in requests, as speakers minimize imposition on the hearer to preserve group face, contrasting with more straightforward expressions in English that align with the same maxim but with less circumlocution. Similarly, in Chinese interactions, Gu (1990) adapts Leech's framework by assigning different weightings to the maxims, elevating the approbation and modesty maxims to promote self-denigration and other-elevation, which fosters social deference in a hierarchical society, unlike the balanced application in Western settings where generosity may take precedence.^[26] These adaptations highlight how collectivist cultures, such as those in East Asia, amplify the sympathy and agreement maxims to prioritize interpersonal harmony over individual assertion. In digital contexts, Leech's maxims adapt to the constraints and affordances of computer-mediated communication (CMC), where text-based and asynchronous formats amplify certain strategies while challenging others. For example, in email and text messaging, users often employ the approbation maxim through compliments and positive reinforcements to compensate for the absence of nonverbal cues. Emojis serve as visual proxies for politeness strategies, conveying empathy in online interactions and mitigating potential face threats in brief digital exchanges. In social media platforms, the generosity maxim can manifest in offers of virtual support, which reinforce communal bonds in ways analogous to face-to-face generosity but scaled for global audiences. Challenges arise in cross-cultural digital interactions, where mismatched expectations of maxim observance can lead to miscommunication and perceived impoliteness. Post-2010 intercultural pragmatics research illustrates this in global chat environments, where indirect expressions from high-context cultures are sometimes misinterpreted as evasion by those from low-context cultures, flouting the agreement maxim unintentionally. In multicultural online forums, Western users' direct tact strategies may violate the heightened modesty expectations of East Asian participants, resulting in relational strain. These misapplications underscore the need for cultural sensitivity in digital spaces to avoid escalating minor pragmatic differences into conflicts. Recent developments in digital ethnography have revealed the flexibility of Leech's maxims in non-immediate contexts like forums or messaging apps. This flexibility enables the maxims to accommodate multimodal elements, demonstrating their enduring utility in evolving digital landscapes despite cultural variances.

Criticisms and Extensions

Key Debates and Limitations

One major criticism of Leech's politeness maxims is their Western-centric orientation, which fails to adequately capture politeness phenomena in non-Western cultures. For instance, Yueguo Gu argued that Leech's framework, rooted in Anglo-Western norms, overlooks key aspects of Chinese politeness, such as the emphasis on social harmony and self-denigration rather than direct altruism toward others, leading Gu to propose alternative maxims tailored to Chinese contexts.^[27] Additionally, the maxims have been critiqued for their rigidity in interpreting complex pragmatic features like irony and sarcasm, where utterances may appear to violate politeness norms but serve indirect polite or humorous functions, limiting the model's applicability to nuanced discourse.^[28] Further limitations include the maxims' insufficient handling of contextual variability and internal redundancies. Bruce Fraser noted that Leech's approach does not flexibly accommodate how politeness shifts across different social situations, power dynamics, or discourse types, rendering it less robust for real-world applications.^[29] Moreover, significant overlap exists among the maxims—such as between tact and generosity in minimizing costs—which creates redundancy and complicates their distinct operationalization in analysis.^[29] Key debates surrounding Leech's model center on its comparison with Brown and Levinson's face-threatening acts framework, particularly regarding universality versus specificity. While Brown and Levinson posit politeness strategies as broadly universal mechanisms for managing positive and negative face, Leech's maxim-specific approach has been seen as more prescriptive and less adaptable to cultural variations, sparking discussions on whether maxims or strategic face management better explain polite behavior.^[28] Leech himself later critiqued the binary face distinction in Brown and Levinson's model as overly simplistic compared to his multifaceted maxims.^[28] Empirical research has highlighted gaps in the model by demonstrating frequent maxim violations within polite interactions, underscoring its limited predictive power. For example, corpus-based studies of discourse reveal that speakers often flout maxims like approbation or sympathy to achieve relational goals, suggesting politeness emerges from dynamic negotiation rather than strict adherence.^[30]

Modern Developments and Alternatives

In the early 2000s, politeness theory evolved through integrations with discourse analysis, notably Richard Watts' concept of relational work, which frames politeness as part of ongoing negotiations in social interactions rather than isolated acts. Watts (2003) argued that relational work encompasses a spectrum of behaviors, from polite to impolite, emphasizing how participants co-construct appropriateness in context-specific ways. This approach addressed limitations in earlier maxim-based models by shifting focus to dynamic, participant-oriented processes.^[31] Subsequent developments adapted Leech's maxims for computational applications, particularly in AI chatbots, to enhance human-like interaction. Researchers have operationalized the maxims—such as tact and approbation—into algorithms that generate polite responses, improving user satisfaction in conversational agents. For instance, studies on chatbot design incorporate maxim adherence to mitigate face-threatening acts in digital dialogues.^[32] Alternative frameworks emerged to counter the perceived rigidity of Leech's maxims. Jonathan Culpeper introduced impoliteness maxims in 1996, proposing a parallel set of strategies—such as bald on-record impoliteness and positive impoliteness—that intentionally threaten face, with expansions in his 2011 work detailing how these operate in everyday and dramatic discourse.^[33] Gino Eelen's 2001 discursive approach critiqued universalist theories, viewing politeness as a subjective, evaluative practice embedded in interactional contexts rather than predefined rules.^[34] In the 2020s, extensions of politeness theory have explored multilingual settings, where maxims vary across languages and cultures, as seen in analyses of code-switching that function as politeness strategies.^[35] Research on social media has examined how platform algorithms amplify impoliteness by promoting toxic ingroup behaviors, leading to greater incivility in interactions.^[36] Future directions point toward computational models that quantify maxim adherence, using natural language processing to score politeness levels in text and predict relational outcomes, potentially standardizing evaluations in AI and cross-cultural studies.^[37]

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Nov 17, 2023 · These results are explained by Leech's politeness principle, which involves maxims of tact and agreement, requiring speakers to keep ...
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https://doi.org/10.56855/jpr.v4i2.1372
[26]
Politeness phenomena in modern Chinese - ScienceDirect.com
This paper presents an account of politeness phenomena in modern Chinese. The modern conception of politeness as well as its historical origin are discussed.
[27]
[PDF] Explaining Cross-Cultural Pragmatic Findings
Leech, Geoffrey N, 1983. Principles of Pragmatics. London: Longman. Lorenzo-Dus, N., 2001. Compliment respones among British and Spanish university students ...
[28]
[PDF] Politeness in Digital Communication: A Study of Pragmatics
Jul 7, 2025 · Six maxims comprise Leech's politeness principle are the. Tact Maxim, the Approbation Maxim, the Generosity. Maxim the, Modesty Maxim, the ...
[29]
understanding smiling face emojis in social media interactions
Dec 9, 2024 · Accordingly, our research borrowed Leech's (2005, 2014) Grand Strategy of Politeness theory that primarily focuses on verbal communication ...
[30]
Students' Politeness Strategies and Politeness Maxims in Student ...
May 30, 2025 · By observing Leech's (1983) three politeness maxims—tact, modesty, and agreement—students make careful linguistic choices to prevent upsetting ...Missing: applications | Show results with:applications<|control11|><|separator|>
[31]
[PDF] Politeness and Speech Acts in Cross-Cultural YouTube Interview ...
Aug 25, 2025 · This study investigates how cultural norms influence English- language communication by examining speech acts and politeness strategies in ...
[32]
Intercultural (im)politeness and the micro-macro issue - ResearchGate
May 6, 2015 · The majority of studies have explored politeness in a cross-cultural setting by comparing polite language use instead of engaging speakers from ...
[33]
A Pragmatic Analysis of Digital Media Stickers, Emojis and Gifs ...
Oct 16, 2023 · [8] Leech, G. N. (2016). Principles of pragmatics. Routledge. ... communication: An empirical study of instant messaging. Computers in Human ...
[34]
https://www.taylorfrancis.com/books/mono/10.4324/9781315760179/critique-politeness-theory-gino-eelen
[35]
[PDF] A Critical Review of Prominent Theories of Politeness - ERIC
First, Leech's (1983) maxims and approach of politeness are based on Grice's model of cooperative principles, which has been criticised for its vagueness and ...
[36]
Politeness - Cambridge University Press & Assessment
Watts, R. 1989c, 'Relevance and relational work: linguistic politeness as politic behavior', Multilingua 8 CrossRef | Google Scholar(2/3): 131–67. Watts, R.
[37]
Investigating politeness strategies in chatbots through the lens of ...
Berlandaskan Prinsip Kesantunan Leech (tact, generosity, approbation, modesty, agreement, sympathy) dan konsep Face-Threatening Acts (Brown & Levinson) ...
[38]
Impoliteness - Cambridge University Press & Assessment
Culpeper, Jonathan (1996) Towards an anatomy of impoliteness. Journal of Pragmatics 25: 349–67. Culpeper, Jonathan (1998) (Im)politeness in drama. In ...
[39]
Politeness Theorizing and Operationalization in Two Less ...
Dec 27, 2023 · His main research interests include discourse analysis with a special emphasis on politeness, impoliteness and pragmatics, English for Specific ...Missing: 2020s | Show results with:2020s
[40]
Politeness Strategies in Social Media: the Case of “Covid
Oct 31, 2025 · This study deals with the types of politeness strategies on social media: Facebook posts and Twitter, according to Brown and Levinson's ...Missing: algorithms 2020s
[41]
Social Media Algorithms Warp How People Learn from Each Other
Aug 25, 2023 · People's daily interactions with online algorithms affect how they learn from others, with negative consequences including social misperceptions, conflict and ...<|separator|>
[42]
Computational Politeness in Natural Language Processing: A Survey
May 8, 2024 · Computational approach to politeness is the task of automatically predicting and/or generating politeness in text.