讲述了因遇到克隆人而被卷入令人震惊的事件中的刑警和为了生存而不得已互相展开对决的克隆人之间发生的故事，实力派演员郑在咏、金廷恩以及新人演员梁世宗确定出演。郑在咏在剧中饰演为了守护珍贵的东西而做出错误选择的老练刑警张得天，金廷恩饰演对成功野心勃勃的检察官崔朝惠，梁世宗则同时饰演失去记忆的嫌疑人“成俊”和给成俊扣上了莫须有罪名的克隆人“成勋”，令观众对这一追击惊悚题材期待不已。

讲述了因遇到克隆人而被卷入令人震惊的事件中的刑警和为了生存而不得已互相展开对决的克隆人之间发生的故事，实力派演员郑在咏、金廷恩以及新人演员梁世宗确定出演。郑在咏在剧中饰演为了守护珍贵的东西而做出错误选择的老练刑警张得天，金廷恩饰演对成功野心勃勃的检察官崔朝惠，梁世宗则同时饰演失去记忆的嫌疑人“成俊”和给成俊扣上了莫须有罪名的克隆人“成勋”，令观众对这一追击惊悚题材期待不已。

Rivette is relatively precise in his dealings with meaning. He is the most atavistically ceremonious of the Vague, in the sense that his abstraction as a journey leading inwards is always attended by signs and codas that affirm our passage. The transcendent rite of passage, in more ways than one, is about the symbolic enactment that paves the way. The transcendence itself is left to our sphere of experience, but we're at least brought to the doorstep. 　　Oh, there's the improvisational flow that seems to throw people off, that things seem to be randomly bubbling up from nothing without significant plan or substance. The chance encounters in a world that we may recognize, the geography vaguely familiar whose nature is yet ultimately insoluble. There's a lot of that here. As in Celine, it is the breathing space that conducts our preparation to step beyond the mechanisms of reason. We don't reason with it, rather trust its intuitive flow. Like the dream world, it is only the figment of the known world spontaneously arisen as a stage or blank slate for the atavistic portents and divinations of the subconscious mind to be writ. 　　But the rite of passage matters, in spite of the seemingly aimless wandering. Here it is about human effort to bypass the 'wall of paradise' constituted by the coincidence of apparent opposites (good and evil, light and dark, being and non-being). A barrier that obscures vision and traps in a world of names and forms that is only an apparent reality. 　　Rendered in the film as twin goddesses of sun and moon, vying for a precious stone that enables their descend into the human world. The human characters are mere pawns to their schemes; to be seduced, tricked, threatened, or ultimately destroyed. Twin femme fatales, weaving spells in an inverse noir universe magnified into a macrocosmic struggle. 　　The ill-prepared man who chances to steal a glimpse of them in their true form, like in the myth of Actaion who steals upon the Greek goddess Artemis bathing naked in a pool, has his consciousness shattered by the revelation. His mirrored image (the soul, the reflected half) is cracked. 　　The woman who finally shatters the illusionary duality that quarantines human consciousness into meaningless dilemmas, does so by a sacrifice of blood. 　　And this is the problem of the film. So much of it is a stridently symbolic enactment, a matter of ceremony. The sacrifice is, quite literally, a matter of spilling blood upon the symbolic stone and does not flow from anything - it is simply the schematic end of the spiritual myth. Although valuable as insight, the meaning of the film is trapped inside the rituals performed to signify it. Having cracked the outer shell to absorb it, the film seizes to resonate.

Rivette is relatively precise in his dealings with meaning. He is the most atavistically ceremonious of the Vague, in the sense that his abstraction as a journey leading inwards is always attended by signs and codas that affirm our passage. The transcendent rite of passage, in more ways than one, is about the symbolic enactment that paves the way. The transcendence itself is left to our sphere of experience, but we're at least brought to the doorstep. 　　Oh, there's the improvisational flow that seems to throw people off, that things seem to be randomly bubbling up from nothing without significant plan or substance. The chance encounters in a world that we may recognize, the geography vaguely familiar whose nature is yet ultimately insoluble. There's a lot of that here. As in Celine, it is the breathing space that conducts our preparation to step beyond the mechanisms of reason. We don't reason with it, rather trust its intuitive flow. Like the dream world, it is only the figment of the known world spontaneously arisen as a stage or blank slate for the atavistic portents and divinations of the subconscious mind to be writ. 　　But the rite of passage matters, in spite of the seemingly aimless wandering. Here it is about human effort to bypass the 'wall of paradise' constituted by the coincidence of apparent opposites (good and evil, light and dark, being and non-being). A barrier that obscures vision and traps in a world of names and forms that is only an apparent reality. 　　Rendered in the film as twin goddesses of sun and moon, vying for a precious stone that enables their descend into the human world. The human characters are mere pawns to their schemes; to be seduced, tricked, threatened, or ultimately destroyed. Twin femme fatales, weaving spells in an inverse noir universe magnified into a macrocosmic struggle. 　　The ill-prepared man who chances to steal a glimpse of them in their true form, like in the myth of Actaion who steals upon the Greek goddess Artemis bathing naked in a pool, has his consciousness shattered by the revelation. His mirrored image (the soul, the reflected half) is cracked. 　　The woman who finally shatters the illusionary duality that quarantines human consciousness into meaningless dilemmas, does so by a sacrifice of blood. 　　And this is the problem of the film. So much of it is a stridently symbolic enactment, a matter of ceremony. The sacrifice is, quite literally, a matter of spilling blood upon the symbolic stone and does not flow from anything - it is simply the schematic end of the spiritual myth. Although valuable as insight, the meaning of the film is trapped inside the rituals performed to signify it. Having cracked the outer shell to absorb it, the film seizes to resonate.

在某户武士家庭，腿脚不便的庄司佐之助（仲代达矢 饰）白发苍苍。当年哥哥成为家族的当家者，而佐之助变成了尴尬的寄食者，头靠在哥哥门下度过了大半生的…

http://cinefreak.org/226825-parbaj-1961

绝世神医陈凡奉师命下山，履行一桩救命婚约。他的未婚妻林清雪身负奇毒、惨遭家族迫害。陈凡强势入世，为妻治病、为妻正名、为妻复仇！他医术通神，武道超凡，在都市中掀起惊天波澜，让所有欺辱过他们的人，都付出惨痛代价！

一部纯粹表现大陆黄土高原风味的文学电影，由大陆导演黄建新执导，台湾演员张世担纲扮演男主角五魁。全片制作严谨，阐事手法亦颇有味道，可惜片中很多仪式性的场面安排却有着《大红灯笼高高挂》的浓厚影子，使本片的艺术价值打了不少折扣。

一部纯粹表现大陆黄土高原风味的文学电影，由大陆导演黄建新执导，台湾演员张世担纲扮演男主角五魁。全片制作严谨，阐事手法亦颇有味道，可惜片中很多仪式性的场面安排却有着《大红灯笼高高挂》的浓厚影子，使本片的艺术价值打了不少折扣。

大盛魁，在百年前的草原上，这是一个响当当的名号。大盛魁商号，被誉为“草原第一商号”，这个由汉人在草原上建立起的巨大事业，堪称是蒙汉乃至中俄贸易的一座里程碑，也为民族交流、融合刻下了不可磨灭的一笔。行事略带莽撞、性格直来直去、重义气脑子快的王相卿，父母早逝跟着姐姐一家长大，他是众人口中爱吹牛的“王二娃子”，他“癞蛤蟆想吃天鹅肉”地看上了 皇商孙家的小姐孙香玉（ 周显欣 饰）。屡遭孙家少爷孙文举（ 刘奕君 饰）的奚落、欺侮，王相卿决定背上 行囊去当随军民夫，跟着康熙皇帝征讨蒙古 葛尔丹的叛军闯荡草原。就是在此，他遇上了张杰和史大学。身为民夫队伍中的 百夫长，史大学为人小气抠门，不得人心，王相卿不断与其发生冲突。这时候，牵着一峰骆驼的张杰出现了， 王相卿发现，这个外来者居然是自己的“同乡”， 兴奋不已更兄弟相称。但没想到，他人生中第一次大难，也是第一次转机，就这样出现了。第一部“创业”可称中国版《贫民窟的百万富翁》，讲述大盛魁三位创始人的奋斗故事，以及他们与蒙、汉、回、满等民族靠着一峰峰骆驼，风餐露宿、 爬冰卧雪，开辟了横跨 欧亚的国际商道——茶叶之路和实现百年传承中的矛盾与斗争。第二部“兴业”根据内蒙古著名作家 邓九刚的长篇小说《大盛魁商号》改编。19世纪中后期，在近代中国承受历史大变局、中西“商战”兴起的背景之下，以王廷相、古海灯大盛魁新一代管理者为主角，表现他们如何励精图治，前赴后继，最终不负前人，创造新的辉煌。第三部“歇业”的内容最具悲壮色彩。20世纪初，世界和中国国内格局都发生了重大变化，大盛魁的命运也由此走到了终点。三部戏通过错综复杂的矛盾纠葛，不同民族的相互交融和众多人物的爱恨情仇，在制度建设的层面上，弘扬了中国商人自强不息，坚忍不拔，以义为利，以德为邻的精神之魂。