教授与疯子

　　1973年美国康涅狄格州，感恩节快要到来，一场冰风暴也即将到来。平凡乏味的家庭生活使中年夫妻厌倦，丈夫本•胡德（凯文•克莱恩饰）一直在引诱邻居珍妮特•哈珀，而妻子（琼•艾伦饰）对丈夫的谎言也早已不耐烦了。儿子保罗（托比•马奎尔饰）迷恋着学校里最有人缘的那位女生。女儿温迪（克里斯蒂娜•里奇）兴趣于电视里的水门事件听证会。
　　冰风暴的夜晚，夫妻两个去朋友家参加一个鸡尾酒会，鸡尾酒会的一个重要内容是进行换房间钥匙的游戏。在酒会结束后，每个妻子都可以和别家男人结成新欢。而他们儿子则赶去面对一场诱惑与考验，女儿正陶醉在同邻家男孩子的性游戏中……

　　1973年，七月十日的布拉格，剛滿22歲的歐嘉開著一輛失速的卡車衝上人行道，造成八人死亡。歐嘉對警察說，她是故意的！
　　幾天後，地方的報社收到了歐嘉在案發前寄出的自白書，字裡行間不只是她的冷漠與殘酷，更透露出了一個被世人所拒絕的破碎靈魂：中產階級的家庭中她有衣食，卻沒有雙親的關愛，精神狀態與孤獨令她在工作與生活上屢屢碰壁，渴望愛情的她，幾次親密接觸卻無法填補她內心的巨大空虛。她以銳利的目光直視著這個她所不愛的世界，求救的信號來不及抵達，瀕臨極限的歐嘉於是踩下油門。她的衝撞與報復，也將她和人們都推上了無法回頭的道路…

　　A former slave arrives in a desolate former boomtown now on the decline. Meanwhile, a local prospector discovers gold – and is murdered…

　　2021 澳洲雪梨狂歡同志影展 Mardi Gras Film Festival
　　2020 西雅圖酷兒影展
　　「從白得清晰分明的監獄粉牆，到氛圍更加曖昧幽微的拉美社會，這部片能讓人毫無壓力地沈浸其中。兩位健壯迷人的演員擁有十足的發揮空間，也在鏡頭引領下讓觀眾們無法自拔陷入劇情中。」— 酷兒影評
　　魯本和卡洛斯是獄中同窗。當魯本還在努力摸清監獄生活中的條條框框之際，卡洛斯先是成為了他的領路人，而後終成為了他的情人。兩人在獄中對彼此產生了難以名狀的情感，然而在他們獲遭釋放後，問題也隨之湧現⋯⋯

　　肥猫（郑则士饰）虽然因为后天患病而中度弱智，可是他对生命充满了希望。细路祥（黎耀祥饰）是一个身患痉挛的年轻人，因为从小便常被取笑嘲弄，所以性格十分孤僻暴躁。白雪仙（钟欣桐饰）因为一次眼疾导致双目失明。三人机缘际遇下相识了，可能是因为有同样的遭遇，互相关心的三人很快便成为了好友，各自说着自己的理想，细路祥跟白雪仙对自己缺乏信心，对实现自己的理想没有太大的企盼，但纯真的肥猫去时常鼓励大家一定要相信未来的日子，要努力想着目标加油。

　　陈帅（孟鹏 饰）是一个整日游手好闲的小混混，只求能在形势一片大好的电商浪潮中分一杯羹，然而却屡屡遭遇失败。一场意外让陈帅结识了名为张凯文（范逸臣 饰）的男子，志同道合的两人一拍即合，正式投身电商行业，开起了网店。
　　在此过程中，两人结识了尤娜（付曼 饰）和神通广大的白凯（邓宁 饰），一行人想尽了各种奇葩的方法，只为了能够提高店里的流量和销量。在白凯的帮助下，陈帅和张凯文迅速获得了巨大的成功，享受到了一夜暴富的刺激，然而让他们没有想到的是，他们渐渐落入了白凯一手编织的陷阱之中。得知了白凯的阴谋，良心尚存的张凯文理智的选择了退出，而经不住巨大利益的诱惑，陈帅加入了白凯的队伍之中。

　　17 岁的埃克托尔与一只像他一样胆小、冷淡的小狗建立了牢不可破的友谊，这是少年感化院重返社会计划的一部分。小狗被领养后，伤心不已的埃克托尔逃出去寻找它，并在哥哥伊斯梅尔、奶奶库卡、两只小狗、一头牛和其他动物的陪伴下踏上了一段非凡的旅程。

　　1962年的波兰。安娜是一名在修道院长大的孤儿。在宣誓正式成为修女之前，她离开了修道院，去见世上剩下的唯一亲人旺达。旺达告诉安娜，她是犹太人。两名女子踏上了一段旅程，不仅将发掘属于她们家族的悲剧，而且将找到她们自己真正的归属。她们开始质疑之前的信仰，质疑之前生活中所信任的一切。安娜和旺达都想继续活下去，但是当中只有一个人能做到。

　　高原的女友移情别恋后给了他一笔巨额分手费，拿着巨款本打算去过品质生活的高原却陷入了一个更大的麻烦。高原死里逃生后最终明白了生活和爱情的真谛。

　　繁华的吉祥寺闹市街头，一辆公交车突然闯入人群，满身血迹、面目狰狞的青年波多野进（柄本佑 饰）展开了地狱般的残酷杀戮。受害者的凄惨模样，纵使见惯了各种凶杀现场的刑事部鉴定科检视官仓石义男（内野圣阳 饰）心中也百感交集。然而惨案过后，欠下4条人命的波多野最终凭借刑法第39条逃脱了法律的制裁。两年后，与波多野案相关的律师和医生接连遇害，且作案手法相同。搜查本部据此将嫌疑人锁定在当年惨案受害者的家属身上，而仓石在缜密检查后却提出不同的意见，在缺少支持的情况下，他只得率领部下小坂留美（松下由树 饰）等展开独立侦查。在这一过程中，一连串凶杀案背后的秘密渐渐浮出水面……
　　本片根据横山秀夫的同名警察小说改编，是TV剧集的电影版。

　　中国人民解放军空军政治部文工团集体创作并演出
　　编 导 组:牛 畅 佟承杰 朱正本 张士燮 姚学诚 胡大德 谷 娣 孟兆祥
　　导 演:华 纯
　　摄 影:薛伯青
　　录 音:郭大震
　　化 妆:李洪泉
　　美 工:刘竞生 张敦仁
　　剪 辑:陈国强
　　助理导演:张 一
　　特技设计:佟翔天 马勋超
　　特技摄影:钟 岳
　　解 说:白景晟
　　制片主任:江亚光
　　主要演员:秦万檀 孟兆祥 罗棠因 罗棣因 宋世珍 鲁艺显 苏海玲 辛佩文 王金山 刘治普 张 毅 高国栋 李 光 陈小曼
　　独 唱:马玉涛 (特邀) 秦万檀 潘天惠
　　演 唱:中国人民解放军空军政治部文工团歌舞团合唱队 总政治部文工团歌舞团合唱队合唱队
　　演 奏:中国人民解放军空军政治部文工团歌舞团
　　乐队 指 挥:王世儒
　　曲目：
　　01.国际歌
　　02.工友农友闹革命
　　03.西江月井岗山
　　04.毛主席领兵上了山
　　05.送郎当红军
　　06.当兵就要当红军
　　07.黄洋界
　　08.八月桂花遍地开
　　09.一杆红旗红遍天
　　10.苏维埃歌
　　11.告别老乡
　　12.十送红军
　　13.北上红军要出发
　　14.盼红军回故乡
　　15.红军不忘老故乡
　　16.会天亮
　　17.娄山关
　　18.杯杯美酒送红军
　　19.三大纪律,八项注意
　　20.十八勇士飞夺泸定桥
　　21.翻雪山
　　22.越草地
　　23.长征
　　24.我们是铁红军
　　25.松花江上
　　26.勿忘九一八
　　27.统一战线打东洋
　　28.抗日军政大学校歌
　　29.义勇军进行曲
　　30.八路军军歌
　　31.大刀进行曲
　　32.到敌人后方去
　　33.新四军军歌
　　34.我们在太行山上
　　35.游击队之歌
　　36.延安颂
　　37.咱们领袖毛泽东
　　38.南泥湾
　　9.红旗满天漂
　　40.东方红
　　革命历史歌曲表演唱演出经过 1960年,解放军总参谋长罗瑞卿率领中国军事代表团访问朝鲜,同行的还有空军司令员刘亚楼.访朝期间,朝鲜方面为他们演出了一场名为《三千里江山》的大型歌舞.演出的气势非常宏大,其中,大多数曲目是由战争年代的歌舞改编加工而成的. 这场大型歌舞给罗、刘留下很深的印象.回国途中经过沈阳,沈阳军区为他们举办了一场招待晚会,演出了四首革命历史歌曲.刘亚楼看演出时,一个念头在他心中油然而生.他想,在长期的革命战争年代里,我们根据地和解放区流传着一大批深受广大军民喜爱的革命歌曲,这些歌曲在群众中很有影响,有的一直传唱至今.当时正赶上三年经济困难时期,迫切需要用充满革命激情的文艺作品去教育人民、鼓舞人民.不久,刘亚楼在杭州开会,见到了空政文工团总团副团长张双虎,刘亚楼对张双虎说:“现在的年轻人没有经历过战争,对中国革命历史懂得不多,应该对他们进行这方面的传统教育.前不久,沈阳军区唱了四首歌,你们空政文工团也应该唱几首.” 空政文工团经过研究,决定由总团副团长牛畅负责这项工作. 在组织创作人员讨论时,有人问道:“刘司令员怎么想起来让我们唱革命历史歌曲?”牛畅说:“听说在朝鲜访问时他看过一个大型歌舞.”这时舞蹈编剧佟承杰也说:“总政歌舞团去了,他们在朝鲜也看过这个大型歌舞.”于是,牛畅马上派人去总政歌舞团,要来了那场大型歌舞的中文节目单.节目单的总题目是:音乐舞蹈史诗《三千里江山》,内容既有歌也有舞,歌舞结合. 空政文工团的词作家张士燮仔细看了节目单后想起了一件事,他问牛畅:“我记得你在太行山时不是搞过一个大型活报剧吗?我看这个大型歌舞和你搞的那个活报剧差不多.” 之后,牛畅回忆了当年搞活报剧的一些情况,经过多次讨论,创作人员逐渐统一了思想.最后,大家一致认为:创作一台以革命历史歌曲为主要内容的大型歌舞.
　　1960年,空政文工团决定派张士燮、朱正本、姚学诚、陈杰等词曲作家,到江西搜集整理革命历史歌曲,并指定由张士燮担任文学编辑. 在罗霄山脉刚刚披上嫩绿新装的时节,张士燮等人来到井冈山.他们踏遍了吉安、永新、安福等县的山山水水.在茨坪敬老院一些老红军那里,他们了解反“围剿”斗争的情况. 井冈山远近闻名的“赖妈妈”赖秀发,天生一副好嗓子,从小就爱唱歌,参加红军后又当上了宣传队员.张士燮等人找到她时,她的歌喉,还是像当年那样嘹亮动人,她激动地当场唱起了《送郎当红军》. 当时,张士燮等人在南昌正赶上了江西省民间文艺会演.吉安专区的代表演唱了一首《送红军》.这首歌的曲调非常口语化,纯粹是当地劳动人民在劳作和休息时哼唱出来的.唱词中掺杂了不少地方方言,加之旋律婉转优美,充分抒发了苏区群众送别红军时如泣如诉、欲言又止的真挚情感:“一送(里格)红军(介支个)下了山,秋风(里格)细雨(介支个)缠绵绵.山上(里格)野鹿声声哀号,树树(里格)梧桐叶呀叶飘完.问一声亲人红军啊,几时(里格)人马(介支个)再回山……”听到这歌声,张士燮等人按捺不住内心的冲动,拿起本子记下来并连夜整理,这就是至今大家非常熟悉的《十送红军》. 回到北京,张士燮等人又拜访了原总政治部主任谭政大将的夫人王长德.老人听说是征集革命历史歌曲,非常高兴,当时就唱起了《八月桂花遍地开》:“八月桂花遍地开,鲜红的旗帜竖呀竖起来.张灯又结彩呀嗨,张灯又结彩呀嗨,光辉灿烂闪出新世界……” 除了搜集和整理革命历史歌曲外,他们还把在1959年全军第2届文艺会演中的《葵花舞》、《飞夺泸定桥》和反映红军过草地的双人舞《艰苦岁月》进行了加工整理. 剧本成型后,空政文工团将它暂定名为《光辉的历程》,并将剧本送给了刘亚楼. 有一天,罗瑞卿从空政文工团的一位女演员那里了解到,他们正在排练一个300人的大型歌舞.那位女演员解释说:“听刘司令员说您和他在朝鲜看了一个大型歌舞,他回来后让我们搞的.”罗瑞卿说,“人家有3000人,你们才300人,我看你们别搞了!” 这事马上报告给了刘亚楼,刘亚楼听后生气地说:“我让你们唱历史歌曲,你们怎么搞了个大型歌舞?是谁让你们搞的?你们懂得什么是光辉的历程?” 这时,空政文工团的同志也听到了一些不同的议论,但大家还是憋着一股劲加班加点地排练着.
　　1961年“八一”建军节前夕,《人民日报》等几个主要报纸都刊登了《光辉的历程》即将公演的海报和消息. 当时,刘亚楼在长春,他从报纸上看到消息后,马上给空军政治部主任王辉球打电话:“怎么又叫《光辉的历程》,还上了报纸了?” 王辉球主任在排练时连续看了一个星期,他认为这部作品绝对没有问题.但现在刘司令员追查下来了,也不能无动于衷.于是,他带着文工团的几个同志去向刘亚楼作检讨. 刘亚楼说:“你们不要给我作检讨,你们去给罗总长作检讨吧,连罗总长的话你们也不听,你们向我检讨什么!” 从刘亚楼家里出来,大家沉默不语.这时牛畅说:“我们搞的实际上是个表演唱,我看改个名字,干脆就叫《革命历史歌曲表演唱》吧.”
　　《革命历史歌曲表演唱》于1961年8月1日在北京中山公园音乐堂首次演出,共在北京演出了8天,观众达2万多人,以后又进行了几场招待演出.周恩来、叶剑英、聂荣臻、林彪、罗荣桓、罗瑞卿等领导先后观看了演出. 对这部作品,观众的反响十分热烈,尤其是亲身经历过战争年代的那些老同志看后更是赞不绝口.首都各大报纸纷纷刊登了剧照和曲谱,并发表评论,称之为“革命历史的颂歌”,“激动人心、亲切感人”、“受到了一次形象的革命传统教育”. 罗瑞卿看完演出后,上台和演员们合影留念,他对大家说:“你们乱给我讲嘛!什么歌舞,这明明是歌剧嘛!” 刘亚楼看完演出后高兴地说:“改得挺好嘛!我叫你们唱歌,你们举一反三,这样做就对了!有几个演员表演得很好.希望你们进一步加工修改.我们空军的全体常委请你们吃饭,祝贺演出成功.” 《革命历史歌曲表演唱》共9场16景,演唱了46首歌曲.其中包括《秋收暴动歌》、《八月桂花遍地开》、《三大纪律、八项注意》、《会师歌》、《义勇军进行曲》、《松花江上》、《抗日军政大学校歌》、《到敌人后方去》、《大刀进行曲》、《游击队之歌》、《南泥湾》等等.在艺术表现上,有合唱、有诗朗诵,有人物、有情节,有舞蹈、有演唱,每场都有主题并用朗诵词加以串联.当时在国内舞台上还没有“音乐舞蹈史诗”这一概念,究竟叫什么,在当时的首都文艺界曾引起了一番争论. 1962年5月26日,叶剑英、聂荣臻、林彪三位元帅在空军司令员刘亚楼、政委吴法宪的陪同下,观看了演出. 应中共上海市委的邀请,空政文工团不久去了上海,在上海市人委大礼堂演出了《革命历史歌曲表演唱》,演出历时一个多月,观众达7.2万多人.这一年,上海市的文艺工作者按照空政文工团的思路,创作出了一部规模更大的节目,定名为《在毛泽东的旗帜下高歌猛进》.这部作品对中国的歌舞表演艺术产生了积极的影响.
　　时间进入1964年,周恩来在看过空政文工团的《革命历史歌曲表演唱》和上海的《在毛泽东的旗帜下高歌猛进》之后,便产生了一个想法,要创作一部以歌舞为主的大型文艺节目,向1964年国庆节献礼.这样,音乐舞蹈史诗《东方红》的创作排演便提上了国务院的议事日程. 1964年6月,张士燮等人正在创作《革命历史歌曲表演唱》的第二部,这时,他们突然接到紧急通知,参加大型音乐舞蹈史诗《东方红》的创作. 《东方红》领导小组组长由国务院文化部艺术局局长周巍峙担任,副组长是总政文化部副部长陈亚丁.领导小组成员还有时乐碕、胡国光、李伟等.下分文学组、音乐组、舞蹈组、舞美设计组.组长分别由魏风、乔羽、徐怀中、张士燮、任红举等同志担任. 1962年初,总政文化部副部长李伟对《革命历史歌曲表演唱》的名称提出修改意见,他认为,该剧以大合唱《东方红》和葵花舞作结尾,因此,名称最好定为《东方红》.李伟的这个建议很快就报给了周总理并最终得到批准.于是定名为:音乐舞蹈史诗《东方红》.
　　音乐舞蹈史诗《东方红》是一部划时代的艺术巨作,其创作队伍和演员的阵容都非常强大.演员以驻京各大文艺团体为主,同时抽调了南京军区、济南军区文工团等单位的演员,共3000多人,仅合唱队就有1000多人. 在《东方红》的序幕《葵花向太阳》后,共有8场,一直演到社会主义建设时期.当年,毛泽东主席看过以后,提出不要搞得那么长,演到新中国诞生就可以了.根据毛主席指示,删去了第七、第八两场.1965年,又将它拍成了彩色艺术片,共收入了序幕和一至六场. 音乐舞蹈史诗《东方红》演出结束后,周总理在总结会上对空政文工团所付出的贡献和辛勤劳动给予了充分的肯定.他一再提到,音乐舞蹈史诗《东方红》是在《革命历史歌曲表演唱》和《在毛泽东的旗帜下高歌猛进》这两个歌舞的基础上创作排演出来的.

　　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.