九十岁的老记者（Marco Antonio Treviño 饰）要迎来自己的寿辰，亚洲于是致电老朋友——妓院老鸨罗萨（Geraldine Chaplin 饰），亚洲要求她为自己找一个处女过夜。一位年轻的女工（Alejandra Barros 饰从此进入老人的生活，白天，她在工厂缝扣子，晚上，她穿过半个城市来到妓院，裸露睡下供老人把玩，在他面前始终昏迷不醒。老人把她叫作德尔加蒂娜，慢慢发觉自己爱上了她，在沉睡的她面前，他回忆起自己一生的所有风流荒唐，家里的洗衣妇，订过婚又被他抛弃的女孩，夜夜笙歌的妓院美景……他越来越发觉自己已经离不开德尔加蒂娜，而她在他睡着后也会偷偷观察他的一切，对他颇有好感，但是一场意外发生的凶杀案令妓院被迫关闭，德尔加蒂娜就此不见，老人开始发疯寻找……
草莓救星
回复 :由于讲意气被别人陷害杀了人的加纳来到了北海道服刑，他无法忘记被杀害的人的三岁女儿洋子的存在，于是他假扮成她的伯父，和她互赠礼物，洋子的成长是他唯一觉得开心的事情，这样，过了15年加纳的刑期满了，好像见到恋人一样，看到洋子，加纳就不再做坏事了……http://movie.mtime.com/54620/
回复 :转自：http://www.filmlinc.com/nyff/2010/views-from-the-avant-garde-friday-october-1/views-from-the-avant-garde-jean-marie-straub“The end of paradise on earth.”—Jean-Marie StraubThe 33rd verse and last chant of “paradise” in Dante’s Divine Comedy. The film starts with verse 67, “O somma luce…” and continues to the end. “O Somma luce” recalls the first words uttered by Empedocles in Danièle Huillet and Jean-Marie Straub’s 1987 The Death of Empedocles—“O himmlisch Licht!…” (O heavenly light!). This extract from Hölderlin’s text is also inserted into their 1989 film Cézanne.“O somma luce” invokes utopia, or better still “u-topos,” Dante, Holderlin, Cézanne… the camera movement, recalling Sisyphus, in the film’s long shots, suggests its difficulty.In O somma luce, with Giorgio Passerone’s Dante and the verse that concluded the Divine Comedy, we find at the extremity of its possibilities, the almost happy speech of a man who has just left earthly paradise, who tries to fully realize the potential of his nature. Between the two we find the story of the world. The first Jean-Marie Straub film shot in HD.So singular are the textual working methods of Straub-Huillet, and now Straub on his own, that it is hard to grasp how far reaching they are. Direction is a matter of words and speech, not emotions and action. Nothing happens at the edges, everything is at the core and shines from there alone.During the rehearsals we sense a slow process by which ingredients (a text, actors, an intuition) progress towards cohesiveness. It is, forgive the comparison, like the kneading of dough. It is the assembling and working of something until it becomes something else… and, in this case, starts to shine. Actually it’s very simple, it’s just a question of opening up to the light material that has been sealed up. Here, the process of kneading is to bring to life and then reveal. The material that is worked on is speech. So it is speech that becomes visible—nothing else. “Logos” comes to the cinema.The mise en scène of what words exactly?The process of revealing, “phainestai”; “phainomenon,” the phenomenon, is what take splace, what becomes visible to the eye.Is “Straubie” Greece?This mise en scène of speech, which goes beyond a close reading of the chosen text, is truly comes from a distant source.—Barbara Ulrich
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