B站(中英同传Bertie)以及本公众号会陆续更新各大院校的MTI翻译真题讲解，视频中会需要一些同学的译文作为讲解示范，感兴趣的同学私聊我。
以下是具体情况：
1.人数：3-6人（今年报考MTI/CATTI、已持有catti二笔/三笔的同学优先）
2.形式：按规定时间和格式完成汉译英（或英译汉）即可
3.根据具体原文内容，选出相应的有代表性错误的译文进行批改示范。
4.要求：不能迟交、旷交
5.费用：公益性质，不收取任何费用
6.翻译时不能查阅资料或翻阅词典
能获得什么？
1.真题答疑与讲解
2.一对一译文语音反馈
3.参考译文
4.针对性备考建议
感兴趣同学可直接扫码入群
本期题目：
四川外国语大学 2026年 汉译英真题
提交译文时间：进群后另做安排
围棋是中国一种重要的体育竞技形式，初现于四千多年前，并在一千多年前就先后传到朝鲜半岛和日本，为东北亚人们普遍喜爱。至今在这个地区还有大量的围棋爱好者，每年中，日，韩之间有多种围棋比赛，围棋成为文化交流的工具。 围棋不仅是竞赛项目，也是一种游戏活动。正所谓"茶香至日夕，围棋自穷年"。旧时无论在农村还是在市井，人们常常可以见到这样的场面：两个人在对弈，旁边站着一大片观棋的人，观棋的人得到的快乐丝毫不比下棋的人少。 围棋中注入了中国人的人生智慧。一盘棋局，就是一个激昂飞动又妙趣横生的天地。
四川外国语大学 2026年 英译汉真题
Oddly, the culture around me seemed to get more communicative as I aged. One day in 2019, I walked into a trendy Malaysian restaurant—Kopitiam, in lower Manhattan—and found the food of my childhood presented as cool, even chic. Enjoying it apparently meant something beyond enjoyment; beautifully photographed on Instagram, it signalled both the rising fortunes of Southeast Asia and the possibilities of one’s own personality. Americanness was shifting in its significance, too: for some people, in some places, flying a flag or eating a corn dog could be a form of resistance. Increasingly, everything was Googleable and shareable, and social media was reducing cultural difference to a matter of style; as the novelist William Gibson observed, the virtual world was colonizing the real one. Every cultural act seemed to be becoming a message to be read, a statement to be placed in quotes.
We all get a little cranky in middle age; maybe growing disillusioned with culture is just a natural part of being a “mid guy,” as my six-year-old puts it. But in “The Crisis of Culture: Identity Politics and the Empire of Norms,” Olivier Roy, a French political scientist, argues that culture, in general, really is getting worse; in fact, the whole world is undergoing a process of “deculuration.” Roy believes that a range of abstract and apparently unstoppable forces—globalization, neoliberalism, postmodernism, individualism, secularism, the Internet, and so on—are undermining culture by rendering it “transparent,” turning our cultural practices into “a collection of tokens” to be traded and displayed. Culture used to be something we did for its own sake; now we do it to position ourselves vis-à-vis other people. For Roy, this means that it’s dying.
It's common nowadays to talk about the“culture wars.”The notion is that we’re profoundly divided about the kinds of people we want to be, and that we express these divisions in everyday, sometimes petty ways. But, in Roy’s view, this framing is wrong. It would be more accurate to say that there’s a war on culture; what we call the culture wars are just skirmishes among the ruins. Hold this idea in mind, and you may find yourself seeing the ruins everywhere. Many houses in my neighborhood, for instance, fly variations of the American flag—rainbow flags, Blue Lives Matter flags, Thin Red Line flags, and so on. The flags are part of the culture wars. But, going by Roy’s account, they also reflect how much the“sociological grounding”of common culture has eroded. Less and less in our culture is self-evident—the phrase “our culture” might even seem suspect—and so the American flag, which should have some intrinsic, unchanging, obvious meaning (isn’t that the point of a flag?), has become a more fungible outward-facing sign, perhaps not too different from the campaign placards that we put in our yards. Flags are just vocabulary. Why not let them multiply?
口笔译课程：
