埃里克·鲍恩先生（山姆·洛克威尔 Sam Rockwell 饰）一家五口搬进一所乡间别墅，却赫然发现这所房子是个幽灵盘据的鬼屋。随着时间的推移，房子里可怕的幽灵也开始对他们展开一系列攻击，甚至俘虏他们的小女儿麦迪逊（肯尼迪·克莱蒙兹 Kennedi Clements 饰 ），让她完全消失在电视机中，女孩心急如焚的父母，最后只好求助于超自然现象专家布洛克·鲍威尔博士（简·亚当斯 Jane Adams 饰），想尽办法要找回心爱的女儿……

　　1981年，艾滋作为一种前所未见的免疫系统缺陷疾病在纽约出现。由于它集中发生在男同性恋当中，所以在当时又被称为“同志病”。内德（马克·鲁弗洛 Mark Ruffalo 饰）是一个激进的同志作家，当他看着朋友纷纷死去以及政府的不作为时，义愤填膺的他发起了男同健康危机组织， 呼吁政府和社会公众对这场即将爆发的大瘟疫给予重视。半身瘫痪的女医生艾玛（朱莉娅·罗伯茨 Julia Roberts 饰）是少数从一开始就高度警惕艾滋疫情的的医护人员，也是内德重要的异性恋盟友。在运动中内德认识了纽约时报记者菲尼克斯（马修·波莫 Matt Bomer 饰），两人陷入如火如荼的热恋。然而菲尼克斯最终也被确诊感染，悲痛的内德惟有爱人和事业两线作战。健康危机组织的主席布鲁斯（泰勒·克奇 Taylor Kitsch 饰）虽然是内德最好的朋友，然而深柜的他行事风格与好斗的内德截然相反。执行董事汤米（吉姆·帕森斯 Jim Parsons 饰）一直试图平衡两人，却无法消弭越来越大的分歧，一场决裂迫在眉睫。而此刻已是艾滋在美国蔓延的第四个年头......　　HBO电视电影《平常的心》改编自托尼奖同名戏剧，作者拉里·克莱默亲身经历了80年代的艾滋风暴，他以自己为原型，将纽约同性恋人群以及艾滋病人的生活和感悟写进剧本。电影不但描绘了早期艾滋运动的真实和复杂面貌，而且呈现了同志争取权益的曲折与必要性。无论身处怎样的时代和环境，去爱、去追求爱都应该与生俱来的权利。

　　1980年的这部影片对准了一群铁路邮差，主角是当中一名其貌不扬、求爱处处碰壁的EVRYDAY，大伙儿想尽办法帮他出主义，心上人偏偏跟帮他出主意的帅小子搞在一起，只等佳人被搞大肚子之后，才轮到他来疗伤谈心，这部爱情喜剧，展现了哈那克在档案癖好之幽默风趣的一面，严肃导演也能拍爱情电影，能令人笑中带泪地体会卑微小人物生活的甘苦，也对俊男美女只重视表面的爱情功夫作了一翻嘲讽。此片历劫十年，在解禁之后哈那克以此片夺下1989年柏林影展的最佳导演奖。

　　《凯特快跑2》是《凯特快跑》的续作，影片讲述了一名女特工掌握了军方的重要情报，两名私家侦探也卷入其中，追逃的故事。整部影片全程在美国本土取景拍摄，影片还加入了女特工大战机器人的科幻场面，可谓是多种元素混搭的一部动作片。

　　Fraught with over obvious symbolism, Hartley's early feature is nonetheless a joy to watch. Hal here shows us his uncanny ability to cast his characters perfectly came early in his career.　　Adrienne Shelley is a near perfect foil to herself, equal parts annoying teen burgeoning in her sexuality (though using sex for several years); obsessed with doom and inspired by idealism gone wrong she is deceptively – and simultaneously – complex and simple. Her Audrey inspires so many levels of symbolism it is almost embarrassingly rich (e.g., her modeling career beginning with photos of her foot – culminating her doing nude (but unseen) work; Manhattan move; Europe trip; her stealing, then sleeping with the mechanics wrench, etc.)　　As Josh, Robert Burke gives an absolutely masterful performance. A reformed prisoner/penitent he returns to his home town to face down past demons, accept his lot and begin a new life. Dressed in black, and repeatedly mistaken for a priest, he corrects everyone ("I'm a mechanic"), yet the symbolism is rich: he abstains from alcohol, he practices celibacy (is, in fact a virgin), and seemingly has taken on vows of poverty, and humility as well. The humility seems hardest to swallow seeming, at times, almost false, a pretense. Yet, as we learn more of Josh we see genuineness in his modesty, that his humility is indeed earnest and believable. What seems ironic is the character is fairly forthright in his simplicity, yet so richly drawn it becomes the viewer who wants to make him out as more than what he actually is. A fascinatingly written character, perfectly played.　　The scene between Josh and Jane (a wonderful, young Edie Falco . . . "You need a woman not a girl") is hilarious . . . real. But Hartley can't leave it as such and his trick, having the actors repeat the dialogue over-and-over becomes frustratingly "arty" and annoying . . . until again it becomes hilarious. What a terrific sense of bizarre reality this lends the film (like kids in a perpetual "am not"/"are too" argument).　　Hartley's weaves all of a small neighborhood's idiosyncrasies into a tapestry of seeming stereotypes but which delves far beneath the surface, the catalyst being that everyone believes they know what the "unbelievable truth" of the title is, yet no two people can agree (including our hero) on what exactly that truth is. A wonderful little movie with some big ideas.

　　小时候，一场大火在Franky的身心上烙下了深深地印记。15年来，她一直在努力找寻证据将犯人绳之以法，同时伺机报复。她在当年挽救了她生命的医院里做起了护士，在那里，她遇到了个性强烈的Florence，并与之坠入爱河。面对自己专横的家庭，Franky选择逃离达格纳姆这个工人阶级小镇，转而投奔Florence和她的继亲家庭以寻求避风港。但是，她并没有因此摆脱过去的纠缠。不久之后，她与Florence的关系开始出现裂痕。　　《银色薄雾》是导演Sacha Polak和非职业演员Vicky Knight的第二次合作。故事基于导演的即兴灵感和Vicky Knight的真实回忆创作而成。摄影机敏锐地捕捉到了最真实和原始的影像，但同时也饱含了温柔与诗意。

　　Attempting to surpass his father's legacy, a reclusive neuroscientist becomes entangled in his own experiment, pitting ten fragments of his consciousness against each other.

　　抗日战争开始后，我国西部沙城的汉、维、蒙、回等各族人民为抗日募捐了五千两黄金。为了确保这笔抗日资金万无一失地送到抗战军民手中，父老乡亲们挑选了年轻勇猛的驼把式驼龙负责押送任务。驼队启程后，素有神卦女之称的金赤子一家人，执意要跟从驼队去远处谋生。“哈盛号”刘掌柜见金赤子颇有姿色，遂点头同意。驼龙心存疑虑，但无可奈何。入夜，驼队露宿于烽火台，在篝火的映照下，金赤子一家欢歌狂舞，一边的驼龙出神地注视着金赤子的迷人舞姿，似有所思。驼队行至大漠里的魔鬼城时，遇到了一股土匪，驼龙为了驼队的安全，他毅然孤身一人闯入匪窟。匪首朱铁头逼迫驼龙把黄金留下一半，驼龙大智大勇，猛然将枪口对准朱铁头，终于化险为夷。驼队继续赶路，突然一队骑兵包围了驼队，他们强行征用了驼队的骆驼，又押走驼龙。　　是夜，金赤子施巧计救出驼龙谁知从小就与金赤子定婚的尕熊却趁乱窃走黄金。因缺水断粮，金赤子患了风热病，奄奄一息，驼龙见状杀掉自己心爱的红阉驼，用它的血救活了金赤子。金赤子摘下胸前的花荷包送给驼龙，表达了对他的爱慕之情。得知黄金被窃，金赤子十分着急，劝说尕熊把黄金交还驼龙，不料尕熊怕她泄漏消息，竟令手下人把金赤子装进麻袋。驼龙向金赤子的父母郑重求婚，被拒绝，他急忙去找金赤子。他击倒尕熊等人，救出了金赤子。驼队来到野狼口，朱铁头率土匪追杀而至，一场恶战夺去了金赤子、刘掌柜的生命，而驼龙最终将黄金保住了。太阳从大漠中冉冉升起，在晨晖下，驼龙保护着这笔抗日资金奔向远方。

　　一名退役士兵在为遇害的家人复仇后被捕入狱，而在他出狱后得到了秘密政府部门的招募。

　　故事开始于1964年，阿维（李戴 饰）自幼便生活在原始雨林中，从来都没有接受过文明的洗礼，也不知道人类社会的存在和其中的规则。一天，阿维偶然邂逅了名为华特（约翰·库萨克 John Cusack 饰）的制图员，华特惊讶于自己的发现，决定将这个孩子带回文明社会。　　刚开始，骤变的生活环境让阿维感到十分的不适，没有人愿意和他这样的野孩子做朋友，在学校里，他认识了拥有印第安血统的女孩艾伯丁（安娜·帕里约 Anne Parillaud 饰），后者成为了他第一个朋友。最终，阿维还是选择回到了故乡，成为了一名猎人，一晃眼多年过去，命运让他和艾伯丁重逢了。

　　改写银河历史，古代绝地传说揭晓。他们将登陆探索遥远的银河系边缘……

　　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.