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切·格瓦拉传：阿根廷人
剧情内核高度相关，共同探讨了关于 现代 的深刻主题
1952年，古巴独裁者巴蒂斯塔上台，他所率领的政府在国内实行高压统治，对国外则推行亲美政策。切•格瓦拉（Benicio Del Toro本尼西奥•德尔•托罗 饰）于1955年和菲德尔•卡斯特罗（Rodrigo Santoro 罗德里格•桑托罗 饰）在墨西哥城相会，随后加入卡斯特罗组织的“七二六运动”。次年，格瓦拉与其他81名起义者一同踏上推翻巴蒂斯塔独裁政府的征程…… 为了详尽真实再现革命家切•格瓦拉的一生，美国好莱坞著名导演史蒂芬•索德伯格（Steven Soderbergh）用了4个小时来描绘这位传奇英雄。最终按照院线的需要，影片被分作两部分上映。本片荣获2008年戛纳电影节最佳男主角奖，并获得金棕榈奖提名。
关于在短时间内的某几个人的经过
剧情内核高度相关，共同探讨了关于 社会、传统、生活 的深刻主题
Voice 1 (male "professional announcer" type): This neighborhood(1) was made for the wretched dignity of the petty bourgeoisie, for respectable occupations and intellectual tourism. The sedentary population of the upper floors was sheltered from the influences of the street. This neighborhood has remained the same. It was the strange setting of our story, where a systematic questioning of all the diversions and works of a society, a total critique of its idea of happiness, was expressed in acts. These people also scorned "subjective profundity". They were interested in nothing but an adequate and concrete expression of themselves. Voice 2 (Debord, monotone): Human beings are not fully conscious of their real life - usually groping in the dark; overwhelmed by the consequences of their acts; at every moment groups and individuals find themselves confronted with results they have not wished. Voice 1: They said that oblivion was their ruling passion. They wanted to reinvent everything each day; to become the masters and possessors of their own lives. Just as one does not judge a man according to the conception he has of himself, one cannot judge such periods of transition according to their own consciousness; on the contrary, one must explain the consciousness through the contradictions of material life, through the conflict between social conditions and the forces of social production. The progress achieved in the domination of nature was not yet matched by a corresponding liberation of everyday life. Youth passed away among the various controls of resignation. Our camera has captured for you a few aspects of a provisional microsociety. The knowledge of empirical facts remains abstract and superficial as long as it is not concretized by its integration into the whole "” which alone permits the supersession of partial and abstract problems so as to arrive at their concrete essence, and implicitly at their meaning. This group was on the margins of the economy. It tended toward a role of pure consumption, and first of all the free consumption of its time. It thus found itself directly engaged in qualitative variations of everyday life but deprived of any means to intervene in them. The group ranged over a very small area. The same times brought them back to the same places. No one went to bed early. Discussion on the meaning of all this continued... Voice 2: "Our life is a journey "” In the winter and the night. "” We seek our passage..."� Voice 1: The abandoned literature nevertheless exerted a delaying action on new affective formulations. Voice 2: There was the fatigue and the cold of the morning in this much-traversed labyrinth, like an enigma that we had to resolve. It was a looking-glass reality through which we had to discover the potential richness of reality. On the bank of the river evening began once again; and caresses; and the importance of a world without importance. Just as the eyes have a blurred vision of many things and can see only one clearly, so the will can strive only incompletely toward diverse objects and can completely love only one at a time. Voice 3 (young girl): No one counted on the future. It would never be possible to be together later, or anywhere else. There would never be a greater freedom. Voice 1: The refusal of time and of growing old automatically limited encounters in this narrow, contingent zone, where what was lacking was felt as irreparable. The extreme precariousness of the means of getting by without working was at the root of this impatience which made excesses necessary and breaks definitive. Voice 2: One never really contests an organization of existence without contesting all of that organization's forms of language. Voice 1: When freedom is practiced in a closed circle, it fades into a dream, becomes a mere representation of itself. The ambiance of play is by nature unstable. At any moment "ordinary life"� can prevail once again. The geographical limitation of play is even more striking than its temporal limitation. Any game takes place within the contours of its spatial domain. Around the neighborhood, around its fleeting and threatened immobility, stretched a half-known city where people met only by chance, losing their way forever. The girls who found their way there, because they were legally under the control of their families until the age of eighteen, were often recaptured by the defenders of that detestable institution. They were generally confined under the guard of those creatures who among all the bad products of a bad society are the most ugly and repugnant: nuns. What usually makes documentaries so easy to understand is the arbitrary limitation of their subject matter. They describe the atomization of social functions and the isolation of their products. One can, in contrast, envisage the entire complexity of a moment which is not resolved into a work, a moment whose movement indissolubly contains facts and values and whose meaning does not yet appear. The subject matter of the documentary would then be this confused totality. Voice 2: The era had arrived at a level of knowledge and technical means that made possible, and increasingly necessary, a direct construction of all aspects of a liberated affective and practical existence. The appearance of these superior means of action, still unused because of the delays in the project of liquidating the commodity economy, had already condemned aesthetic activity, whose ambitions and powers were both outdated. The decay of art and of all the values of former mores had formed our sociological background. The ruling class's monopoly over the instruments we needed to control in order to realize the collective art of our time had excluded us from a cultural production officially devoted to illustrating and repeating the past. An art film on this generation can only be a film on its absence of real creations. Everyone unthinkingly followed the paths learned once and for all, to their work and their home, to their predictable future. For them duty had already become a habit, and habit a duty. They did not see the deficiency of their city. They thought the deficiency of their life was natural. We wanted to break out of this conditioning, in quest of another use of the urban landscape, in quest of new passions. The atmosphere of a few places gave us intimations of the future powers of an architecture it would be necessary to create to be the support and framework for less mediocre games. We could expect nothing of anything we had not ourselves altered. The urban environment proclaimed the orders and tastes of the ruling society just as violently as the newspapers. It is man who makes the unity of the world, but man has extended himself everywhere. People can see nothing around them that is not their own image; everything speaks to them of themselves. Their very landscape is alive. There were obstacles everywhere. There was a cohesion in the obstacles of all types. They maintained the coherent reign of poverty. Everything being connected, it was necessary to change everything by a unitary struggle, or nothing. It was necessary to link up with the masses, but we were surrounded by sleep. Voice 3: The dictatorship of the proletariat is a desperate struggle, bloody and bloodless, violent and peaceful, military and economic, educational and administrative, against the forces and traditions of the old world. Voice 1: In this country it is once again the men of order who have rebelled. They have reinforced their power. They have been able to aggravate the grotesqueness of the ruling conditions according to their will. They have embellished their system with the funereal ceremonies of the past. Voice 2: Years, like a single instant prolonged to this point, come to an end. Voice 1: What was directly lived reappears frozen in the distance, fit into the tastes and illusions of an era, carried away with it. Voice 2: The appearance of events that we have not made, that others have made against us, now obliges us to be aware of the passage of time, its results, the transformation of our own desires into events. What differentiates the past from the present is precisely its out-of-reach objectivity; there is no more should-be; being is so consumed that it has ceased to exist. The details are already lost in the dust of time. Who was afraid of life, afraid of the night, afraid of being taken, afraid of being kept? Voice 3: What should be abolished continues, and we continue to wear away with it. We are engulfed. We are separated. The years pass and we haven't changed anything. Voice 2: Once again morning in the same streets. Once again the fatigue of so many similarly passed nights. It is a walk that has lasted a long time. Voice 1: Really hard to drink more. Voice 2: Of course one might make a film of it. But even if such a film succeeds in being as fundamentally disconnected and unsatisfying as the reality it deals with, it will never be more than a re-creation "” poor and false like this botched traveling shot. Voice 3: There are now people who pride themselves on being authors of films, as others were authors of novels. They are even more backward than the novelists because they are unaware of the decomposition and exhaustion of individual expression in our time, ignorant of the end of the arts of passivity. They are praised for their sincerity since they dramatize, with more personal depth, the conventions of which their life consists. There is talk of the liberation of the cinema. But what does it matter to us if one more art is liberated through which Tom, Dick or Harry can joyously express their slavish sentiments? The only interesting venture is the liberation of everyday life, not only in the perspectives of history but for us and right away. This entails the withering away of alienated forms of communication. The cinema, too, has to be destroyed. Voice 2: In the final analysis, stars are created by the need we have for them, and not by their talent or lack of talent or even by the film industry or advertising. Miserable need, dismal, anonymous life that would like to expand itself to the dimensions of cinema life. The imaginary life on the screen is the product of this real need. The star is the projection of this need. The images of the advertisements during the intermissions are more suited than any others for evoking an intermission of life. To really describe this era it would no doubt be necessary to show many other things. But what would be the point? Better to grasp the totality of what has been done and what remains to be done than to add more ruins to the old world of the spectacle and of memories. 1. This film, which evokes the lettrist experiences at the origin of the situationist movement, opens with shots of the Paris district frequented by the lettrists in the early 1950s.
安娜·玛格达丽娜·巴赫的编年史
剧情内核高度相关，共同探讨了关于 历史 的深刻主题
影片拍摄于1967年，是至今为止关于伟大的音乐家巴赫最优秀的影片，片名来源于英国作家同名小说，片中引用的对话、信件都取自巴赫生前的真实文件档案。影片几乎汇集了当时音乐演奏界的精英，如哈侬考特、奥古斯特·温钦格等，具有非常高的史料价值。与我们平日看到肖像画上胖而结实的巴赫完全不同，由著名钢琴演奏家和指挥家古斯塔夫·莱昂哈扮演的巴赫显得瘦小文弱。影片问世后得到了当时影评界的激赏。
波拉特
剧情内核高度相关，共同探讨了关于 社会、文化、喜剧 的深刻主题
电影用讽刺癫狂的手段，展现了哈萨克主播波拉特（萨莎·拜伦·科恩 Sacha Baron Cohen 饰）到美国的一场“文化之旅”。波拉特在哈萨克国内是个排名第六的主持人，擅长用粗俗搞笑的桥段吸引观众眼球。他的家人也有点儿“怪”，妹妹还获得“风尘小姐”的第四名。 就是这样一个主持人，被派去了美国进行文化学习，并拍回来一部纪录片。波拉特和制片人在人们的欢送下来到了光怪陆离的美国。他开始学习美国的礼仪，接触美国的文化，然而却处处碰壁，处处闹出笑话。这天波拉特在电视上看到心中的美丽女神，心驰神往，甚至忘记了此行任务……能否学成归国，对于乐不思蜀的波拉特还是未知数呢。
敬畏
剧情内核高度相关，共同探讨了关于 现代、讽刺 的深刻主题
影片由奥斯卡最佳影片《艺术家》的导演米歇尔·哈扎纳维希乌斯执导，聚焦上世纪六七十年代的法国影坛，要讲述戈达尔和女作家/演员安妮·维亚泽姆斯基之间真实的爱情故事，由路易斯·加瑞尔出演五月风暴时期的戈达尔。
口哨人生
剧情内核高度相关，共同探讨了关于 现实、社会、人性 的深刻主题
導演Fernando Perez以炫麗的影像、奇特的情節（例如有時在水中說話的Bebe）、魔幻寫實的手法及多重隱喻呈現這喜感洋溢卻批判性十足的映像情書。片中所有主角皆是孤兒，似乎暗示古巴的悲情命運。敘述者Bebe象徵命運女神Saint Barbara，決定著三位主角的際遇。而口哨更是貫穿全片的隱喻：強行帶走只吹口哨的小Bebe如同打壓自由，小Elpidio的哀求像是痛失自由的哭喊，成年的Elpidio忍痛摧毀背上的古巴刺青代表對母親／祖國的幻滅，聽見「自由」而昏倒的人們則象徵著古巴人民早已淪為壓抑自我的自由絕源體。此外，Julia因隱瞞遺棄私生女的過去而夢魘纏身正與Elpidio對假想母親的思念遙相呼應，而Bebe的質疑更進一步呈現導演對Mother Cuba的渴求，訴說著古巴人民如孤兒般急切找尋失去的母愛與自由。藉著異常空曠的革命廣場與不絕的口哨聲，導演明確地表達出失落中渴望祖國邁向自由民主未來的期許。
阿尔及尔之战
剧情内核高度相关，共同探讨了关于 现实、社会、历史 的深刻主题
一九五四年十月一日，以法属阿尔及利亚首都阿尔及尔的卡斯巴为中心，爆发了阿尔及利亚人反抗运动，这是由于阿拉伯人憎恨法国人长期统治而引起的。人们四处搞破坏，法国政府发觉事态严重，便于一九五七年十月七日，派马丘将军率领四十万大军驻于斯拉姆地区。但是暴乱仍层出不穷，法国人的镇压行动开始升级。
克罗地亚宪法
剧情内核高度相关，共同探讨了关于 社会、历史、喜剧 的深刻主题
弗耶科（内博伊沙·格洛戈瓦茨 Nebojsa Glogovac 饰）是一名高校教授，专门研究克罗地亚历史。在一场意外中，弗耶科身受重伤无奈住院，负责照料他的是一位名叫玛雅（克塞尼娅·马林科维奇 Ksenija Marinkovic 饰）的护士。在玛雅的精心照料下，弗耶科的身体情况渐渐好转，除了照顾他，玛雅还照顾着弗耶科生活不能自理的父亲。 弗耶科对于玛雅的无私奉献感到十分的感激，想要找个机会报答她。巧合的是，玛雅的丈夫安迪（德扬·阿西莫维奇 Dejan Acimovic 饰）是一名警察，即将参加克罗地亚宪法考试，但他对此是一窍不通。弗耶科决定帮助安迪补习克罗地亚历史，由此引发了一连串的意外。
尤里西斯的凝视
剧情内核高度相关，共同探讨了关于 历史 的深刻主题
本片开始回顾了一战时第一部反映巴尔干半岛的默片，内容是描述纺织女工生活的场景。主人公（哈威·凯特尔 Harvey Keitel 饰）是个希腊裔美国人，在经历战争洗礼后，他怀着感慨的心情重归故里，寻找电影开始的地方。他跟同伴讲述着曾经在这里度过的岁月，怀旧而伤感。特别是看 到教徒手持火把游行的情景，勾起了他对残酷战争的回忆。最后，他决心逃离。大雪漫天，他要了辆出租车，并答应送一位老人回家乡看看。然而，满目疮痍的战争废墟，让老人无家可归。汽车在雪地里抛锚，他只能登上了列车继续前行。在萨拉热窝，他在电影馆馆长的陪同下，寻找那部默片未果，却和馆长的女儿一见钟情。他高调地进入社交圈，却发现这里已经被前苏联的文化浸染，到处吟唱着喀秋莎的旋律。他曾目睹列宁的雕像被卸开，内心涌动着复杂的感情…… 本片获得1995年戛纳电影节评委会大奖。
萨尔瓦多
剧情内核高度相关，共同探讨了关于 爱情、道德、战争 的深刻主题
理查德（詹姆斯·伍兹 James Woods 饰）是一位职业摄影师，每日，他穿梭于世界各地，寻找能够为他带来经济效益的摄影题材。在行业里浸淫已久的他明白，那些美好的，善良的事物无法吸引人们的注意，唯有暴力、恐怖和灾难能够为他带来机遇。 就这样，理查德和朋友们来到了烽火连天的萨尔瓦多，让理查德没有想到的是，展现在他眼前的，竟然完全是一副人间地狱的惨象。纵使是阅历丰富的理查德，也无法忍受这里发生的点点滴滴，心灰意冷的他决定离开。就在这个节骨眼上，一位名叫玛利亚（艾尔皮迪娅·卡里洛 Elpidia Carrillo 饰）的美丽女子出现在了理查德的生命力，在爱情和事业之间，理查德会做出怎样的选择？
阿尔巴特
剧情内核高度相关，共同探讨了关于 人性 的深刻主题
电影《阿尔巴特》以十三世纪的蒙古高原为背景，以“阿尔巴特”(蒙古语，译为“十户”)的一次行动为线索，讲述了一个关于“爱、忠诚、信念与誓言”的故事。影片塑造了十位蒙古勇士的形象。虽然他们都是平凡的人，各有缺点，但是对信念的忠诚，对生命的热爱，让他们生死与共，不离不弃，突出表现了游牧文化的精神内涵与“恪守信义、崇尚自然”的人文主义精神。
廷巴克图
剧情内核高度相关，共同探讨了关于 家庭 的深刻主题
陷入宗教极端分子控制下的马里通布图终日遭受圣战分子的迫害“半壁江山都被入侵者占领了”。女性首当其冲。通过讲述 Kidane、Fatima、他们的女儿Toya和Issan，以及他们的小农庄的故事，Abderrahmane Sissako对“被媒体和全世界忽略的”这个地区的恐怖主义表示反对。这位导演用镜头见证了自己心中热爱的萨赫勒地区“男女平民寂静的反抗”，借此揭露现实。