UCAS 2026｜報英國大學寫Personal Statement新要求 申請人要答這3條問題 （附範例文章）

UCAS 2026｜英國向來是香港學生熱門的留學國家之一，除了歷史因素，當地有不少歷史悠久且學術聲譽卓越的大學，都是吸引香港學生到當地升學的原因。香港學生報讀英國大學，需透過聯招系統UCAS（Universities and Colleges Admissions Service）申請，流程類似香港的JUPAS。牛津大學、劍橋大學，以及大部分醫科、牙科和獸醫學課程，已於去年10月15日截止申請，而大多數大學的本科課程，則於今年1月14日英國時間下午6時截止。有海外升學顧問表示，學生今年申請英國大學時，需撰寫的Personal Statement（個人陳述）格式有變，提醒同學要注意。

UCAS 2026｜Personal Statement格式新要求

現時，接近全英國的大學均需透過UCAS平台申請，無論本地或國際學生均適用。申請人最多可選擇5個課程（可來自同一大學或不同大學），提交後UCAS會將完整資料轉發相關大學審核，錄取結果亦於平台顯示。據UCAS官方網頁資料， 2025年1月截止的申請人數（英國及國際學生）達600,660，較2024年增加約0.96%。

LINKEDU 升學中心創辦人吳語庭（Adrian）表示，「過去10年UCAS申請流程變化不大，今年最明顯的更新是Personal Statement格式改革，但對整體選校及申請影響不大。」他表示，新制不再要求申請人撰寫長篇的個人陳述，而是改為回答3條結構化問題，讓申請流程更簡潔，並引導學生提供招生官最想看到的資訊。

「這3條問題分別為：1. 你為何對這個課程或學科感興趣？2. 你的學歷及經驗如何幫助你準備好修讀這個課程？3. 除了學業，你還做了哪些課外準備，這些經驗又有何幫助？」每題最少350字元，3題總和不超過4,000字元。Adrian強調，答案必須原創，絕對不可抄襲。

UCAS 2026｜3大申請注意事項

Adrian根據多年協助學生申請英國大學的經驗，整理出以下3大重點：

1．認真準備Personal Statement及推薦信（Reference）

Personal Statement是招生官了解申請者的主要途徑（除預計成績外）。內容應展示對學科的真誠熱誠、相關經驗（如實習、工作影子計劃、課外活動）及個人成長，並以具體事例佐證，避免空洞描述。同時，需盡早邀請合適老師撰寫推薦信，並確保於提交申請前完成。

2．有策略地選校並預留後備方案

雖然UCAS不設選擇優先次序，但Adrian建議學生心中預先排好順序，便於日後選定Firm Choice（首選）及Insurance Choice（後備）。他不主張全選「穩陣」學校，反而鼓勵稍為進取。「後備途徑其實相當多，例如部分大學接受Direct Entry，亦可考慮Foundation或International Year One課程。公開試放榜後，更可透過UCAS Clearing階段補位。」一般建議是有1至2間保守選擇，搭配3至4間具挑戰性的學校，具體策略可與專業顧問討論。

3．留意特定學科的額外入學要求

不同學科或有額外考試，須提前準備。例如，部分法律課程要求LNAT；倫敦政治經濟學院（LSE）等大學的經濟或數學相關課程，可能需考TMUA（Test of Mathematics for University Admission）。

UCAS 2026｜報讀英國大學2個常見錯誤

1．寫Personal Statement未能針對報讀課程

Adrian指出，不少學生在Personal Statement中詳列個人經歷或成就，卻未能清楚解釋這些經歷如何激發對學科的興趣，或如何有助未來學習。例如，報讀法律課程的申請人，提到曾參與義工，卻未說明如何加深對法律的理解，便難以打動招生官。他認為，一篇優秀的Personal Statement應透過具體事例，展示熱情源於真實體驗，並與學科建立明確連結。

2．未查清楚課程申請資格

另一常見失誤，是未查清楚課程是否接受國際學生或是否必須經UCAS申請，便貿然放入選擇，浪費寶貴的5個名額。

Personal Statement範文例子

Adrian特地為有意到英國升學的申請者撰寫以入讀法律課程為例的Personal Statement範文，同學可作參考。內文如下：

1. Why do you want to study this subject?

From a young age, observing how different communities in Malaysia navigated questions of identity and access to public services made me question who truly “belongs” and on what terms. These experiences led me to interrogate how law can entrench cultural dominance and shape everyday life for minorities. In Malaysia, the contrast between the “Truly Asia” image and constitutional provisions such as Article 153, which grants the Bumiputera majority particular privileges, drew my attention to the gap between formal equality and lived reality. Through Gramsci’s concept of cultural hegemony and Haque’s ‘The Role of the State in Managing Ethnic Tensions in Malaysia’, I began to see how notions of “citizenship” and “culture” can be manipulated via Article 153 and policies like the New Economic Policy to create implicit hierarchies of belonging. 

Galvanised by these questions, I explored how fundamental liberties are overtly limited to protect religio‑cultural norms. During an internship with the Malaysian Parliament, I saw how cultural expectations, once codified into the Federal Constitution, can constrain the right to freedom of religion under Article 11. Independent research for an article titled ‘Apostates in Malaysia’, later published by human rights organisation SUARAM, allowed me to analyse how the criminalisation of apostasy and the recommendation of severe penalties for divergent beliefs sit uneasily alongside Article 11’s guarantee of religious freedom. The resulting paradox, which appears to undermine the uniform application of law that Dicey describes in The Law of the Constitution, convinced me that a legal lens is essential to understand anthropological tensions and to design more coherent, just policy in plural societies.
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2. How have your studies and qualifications prepared you?

My academic work has consistently returned to themes of citizenship, identity and the unequal distribution of rights. Studying subjects that required close textual analysis and critical writing, such as History and Sociology trained me to unpack complex arguments and interpret legal and political texts with precision. In History, my coursework on the rise and fall of European empires introduced me to archival research and competing narratives about how law is used to justify power and maintain control. Engaging with theoretical frameworks alongside the above, including Gramsci’s ideas on hegemony and Dicey’s account of constitutionalism, has helped me connect abstract theory to concrete case studies. This has prepared me to approach anthropology with both conceptual rigour and sensitivity to context.

Generally, producing longer essays and independent projects has taught me how to formulate questions, synthesise sources and construct coherent, evidence‑based arguments, skills that will be directly applicable to legal writing at university. 
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3. What else have you done to prepare, and why is it useful?

To consolidate my interest in law and rights in practice, I interned at xxx, a family law firm. There, I observed how jurisdictional limits can leave non‑citizens with restricted access to essential services such as healthcare and education, sharpening my awareness of the everyday consequences of legal boundaries. This experience demonstrated how formal rules intersect with social assumptions about who deserves protection, reinforcing my interest in the relationship between legal status and lived belonging.

Seeking to create spaces for discussion among my peers, I founded my school’s first law society. I organised talks and debates on human rights and constitutional issues, encouraging students to re‑evaluate legislation through an intersectional lens. Planning and chairing these events developed my leadership, public speaking and organisational skills, as well as my ability to communicate complex ideas clearly to different audiences. To hone my creativity, I also designed activities and discussions that drew on multiple disciplines, from politics and history to sociology, mirroring the interdisciplinary nature of anthropology.
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（文章只作參考用途）

文章來源：LINKEDU 升學中心

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