这是一个关于亲情与爱情的故事。雪（黄翠如 饰）与恋人威（王凯 饰）买下一只可爱的小狗Snowy，两人在照顾Snowy过程中感情也日益更坚固。不料威因工作表现出色，被调到北京三年才能返港。但雪不愿放弃乐团前往东京等地演唱的机会，拒绝与威同往北京。两人陷入感情僵局。与威分离后，雪与Snowy相依为命，开始感怀身世——雪幼年因父母离异而记恨母亲（黄淑仪 饰），不理会母亲多次示好，两人关系持续交恶。感怀之下，雪萌生了为小狗找回亲生母亲的念头，但几经尝试却以失败告终。期间却因为Snowy的帮助，让雪与母亲有了冰释前嫌的机会……

　　乡村的古惑仔，乡村的江湖，和香港的江湖一样，也是红颜祸水、恩怨械斗。 正所谓，有人的地方，就有江湖。　　村里有人，我家的小村，也就是一个完整的江湖。 我——陈杰、妹妹——陈芳、小弟——大牛(刘坤)、红颜——彭小丽、死敌——江帆。原 因很简单，我们都喜欢彭小丽，那么就用古惑仔的办法来决定小丽的归宿吧。

　　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.

《剧场版进击的巨人前编红莲的弓矢》是由荒木哲郎执导，梶裕贵、石川由依主演的一部影片。

　　“妖怪名单”上十大妖王之一苏九儿，愿望是带着恋人封夕远离人族与妖族之间的纷争，找一世外桃源共度余生。但封夕身上肩负守护苍生的使命，且每一世皆因守护苍生而死，面对恋人一次次在自己面前牺牲，苏九儿这一世将作何抉择

　　苏庆亮被委派到大陡山担任书记23年间，舍小家顾大家，带领全村百姓治水修路，绿化荒山，艰苦创业，把一个穷乱出名的后进村建设成为村强民富、环境优美、村风和谐的全国绿色小康村，最终积劳成疾，英年早逝。

　　我要给大家讲的是关于我三个爸爸的故事，我的三个爸爸不是我的亲爸爸，他们是三兄弟，却又不是亲兄弟······

　　农村兵马强（刘衍利 饰）入伍后可谓事事不顺，打枪不会闭左眼，烧饭糊了锅。但当他看到边境上被越军无辜打伤打死的边民，怒火中烧，坚决要求上了前线。自卫反击战打响后，马强又出了不少“洋相”。但战争磨炼了他，也改变了他，为抢救越南儿童，马强负伤住院，在医院巧遇战友巩大方（沈冠初 饰），为早日重返战场杀敌，他软磨硬泡医生护士，最后在护士小罗（李岚 饰）帮助下，他和巩大方逃出医院，途中被民兵误认为越军特工，被押到指挥所。经过一番“审问”，连长（董子武 饰）“释放”了他俩。经受血与火考验的马强迅速成长为自觉的革命战士。战斗中，他率先垂范，事事冲在前面，屡建战功......

　　的士司机德子（余皑磊）离婚后认识小雪（左百韬），但两人交往没多久，德子就开始嫌其有一堆毛病，慢慢与她拉远了距离。不久，在街上拉活时，德子又结识漂亮时尚的大学图书馆管理员苗苗（陶红），对其风度、气质和性格都非常着迷，而苗苗也对德子充满好奇，两人遂有了美好的一夜。　　苗苗介绍来自河南的打工妹郭顺给德子认识，德子才知他对苗苗的爱情只是一厢情愿。“失恋”令德子迎来无比苦闷的阶段，他开始更加拼命地拉活挣钱，就在这时，小雪割腕自杀的消息传入他的耳朵，他知道小雪曾被人强奸过，且始终摆脱不了那个阴影。自此，德子对爱情完全死心。

　　阿敏（钱佩怡 饰）和父亲相依为命，两人守着位于紫云山半山腰上的一片茶园，这是祖上传下来的家产，亦是父女两人赖以生存的收入来源。每一年，杭州城里的尹家都会来阿敏的茶园里收茶叶，就这样十五岁的阿敏遇见了尹家的大少爷尹逸白（盛翔 饰），尹逸白的一举手一投足都令阿敏深深地着迷着，尹逸白离开后，阿敏第一次有了心事。　　让阿敏没有想到的是，当她再度见到日思夜想的尹逸白时，他身边站着的女人，竟然是尹家的少奶奶，阿敏的一颗心还没有落下，便放空了，十六岁的阿敏第一次品尝到了感情变幻莫测的滋味。还未来得及整顿情绪，战争便开始了，战火绵延燃烧，最终烧到了阿敏的身边。

　　小津安二郎以茶泡饭之味悠然细说夫妻生活的平淡是福，鹏飞则以米花之味轻盈道来母女心灵的亲疏远近。城市打工的妈妈返回云南傣族乡间，女儿跟所有留守儿童的问题并无二致：爱撒谎，玩手机，与同学争执，跟老师唱反调，还偷寺庙的钱。女儿好友之死打破隔阂，母女走进深幽钟乳洞，佛像前起舞，哀悼亡灵，也连系彼此灵魂。城乡差异、传统与现代的对碰、发展与保育的冲突，在诗意影像与禅意感悟中化解； 就烧一锅油，炸一盘米花，把生活的甜酸苦辣，调制成团圆的祝福。

　　明朝无锡县县令之女王怜娟是个聪明、美丽的姑娘，因生母早亡，继母心肠歹毒，她终日闷闷不乐。贴身丫环小玲对她体贴入微，两人情同姐妹。这一天夜晚，怜娟在后花园焚香抚琴，抒发愁怀。浮浪成性的纨绔子弟、苏州知府之子张青云从墙外经过，偷听到王小姐在里面弹琴，翻墙潜入花园。　　他见怜娟生得如此美貌，顿生爱心，怜娟与张公子相识后，一颗缺少温暖的心也得到了不少安慰。于是他们常常在夜晚的后花园幽会。苏州知府为了攀附当朝一品天官，千方百计地为儿子和天官之女蒋素琴订了终身。他写信给正在无锡读书的儿子张青云，谎称自己病重，令其速归。青云接信后，当天夜晚又来以后花园向怜娟告别。面对依依不舍的王小姐，他发誓回苏州后一定禀明父母，早日前来迎娶。善良的怜娟出于对他的真情，在这一晚许身于他。万万没有想到，这位张公子一去几个月没有回音，不幸怜娟已经怀孕。　　这件事被父母得知后，先是迁怒于丫环小玲，将其逐出府门。继母又调唆县令逼迫女儿投湖自尽。怜娟在绝望中遵从父命，跳进湖中，巧遇一个打鱼的老妈妈相救。老人对姑娘的悲惨经历深表同情，决定陪同姑娘一起去苏州寻访张公子。路上又与丫环小玲相遇，主仆二人沿途乞讨，好不容易来到苏州城。她们住在小店里度日如年，但等待她们的不是和张公子团聚如初，而是变了心的情人设下的阴谋。张青云不仅不念旧情，而且为了陷瞒真相，先是指使人割下了小玲的舌头，继而又买通药房要毒死怜娟。张青云贤惠明理的夫人蒋素琴早已对丈夫的放荡深为不满，得知此事后，极力劝阻。　　怜娟虽然幸免其害，但在巨大的打击之下，已失去了生活下去的勇气。在孤苦无望的境遇中她生下一子后更是病弱不堪。秉公执法的天官不循私情，亲手将女婿张青云判为死刑。就在张公子被押赴刑场的同时，王怜娟也在贫病交加中悲愤地离开了人世，善良的蒋素琴收留了她的遗孤。