Confronting half of her mother’s life—her mother who had survived the Jeju April 3 Incident—the director tries to scoop out disappearing memories. A tale of family, which carries on from Dear Pyongyang (YIDFF 2005), carving out the cruelty of history, and questioning the precarious existence of the nation-state.

電影《變態者意識形態指南》是由斯洛文尼亞的哲學家、拉康精神分析專家斯拉沃熱‧齊澤克編寫劇本及主演、由蘇菲‧費因斯(Sophie Fiennes)執導。如齊澤克的另一部《變態者電影指南》一樣，它透過穿梭於著名的電影場景之間來勾勒出一個理解藝術和世界的精神分析理論框架，是某種意義下一部「紀錄片」。

What is a revolutionary? The writings of Marx and Engels both use the metaphor of revolution as the "locomotive of history". Is, then, the revolutionary a standard bearer of progress, a pace setter, a frontrunner? 　　None of the above, because in a world ruled by a turbo "devaluation" where only the new has market value, where commodity production spirals out of control, the "train of time" is a deadly trend. Alexander Kluge instead opts for Walter Benjamin's idea of the revolution as mankind "pulling the emergency brake". We must hold up the torch of reason to the problems at hand, and the true revolutionary is therefore the one who can unite future and past, merging two times, two societies, the artist who montages stories and history. And so we come to Alexander Kluge and his art. 　　Kluge's monumental "News from Ideological Antiquity. Marx – Eisenstein – Das Kapital" is a 570-minute film available only on DVD which is based on the work of two other montage artists, James Joyce and Sergei Eisenstein. These two met in 1929 to discuss filming Marx's "Kapital" which had been written 60 years beforehand. Now, eighty years on, Alexander Kluge joins the party and takes up where Eisenstein failed, because neither Hollywood's capitalists nor Moscow's Communists were prepared to send the necessary funds his way. 　　Most of the film consists of involved discussions between Alexander Kluge and other Marx-savvy writers and artists. Poet and essayist Hans Magnus Enzensberger compares the soul of man with the soul of money, author Dietmar Dath explains the meaning of the hammer and sickle on the Soviet flag and, from the standpoint of the Stoics, leaps (rather than marches at an orderly pace) into industrialisation, the actress Sophie Rois makes an impassioned appeal for Medea, differentiating between additive and subtractive love, filmmaker Werner Schroeter stages a Wagner opera featuring the "rebirth of Tristan in the spirit of battleship Potemkin", philosopher Peter Sloterdijk talks about Ovid and the metamorphosis of added value, a man at the piano analyses the score of a strike song while workers and factory owners face off in an opera by Luigi Nono, the poet Dürs Grünbein interprets Bert Brecht's aesthetisation of the Communist manifesto in swinging oceanic hexameter, cultural scientist Rainer Stollmann emphasises the myriad meanings of Marx's writings as science, art, story telling, philosophy, poetry. And social theorist and philosopher Oskar Negt looks sceptical when asked whether it's possible to find the right images for all this stuff when you're less interested in pedagogical content than the encompassing theory. 　　Scholarly stuff, wide and deep in scope, yet bold and playful. But even if your own study of Marx is no more than a faded memory, it is hugely enjoyable to watch and listen to these experts as their "thinking gradually deepens through talking" and to watch Kluge interject, hopping adroitly from one thought to the next, surprising his interlocutors, catching them off balance, sending them off on new trajectories. We never know how much agreement and variance is hidden in Kluge's objections. His a Socratic approach to questioning, curious, open to everything, and so wonderfully subtle that at the end always find yourself wondering whether he had been driving at a particular target all along. Alexander Kluge is a great manipulator, an industrious loom, who weaves the most far-flung observations into his system. 　　He is not filming "Das Kapital" but researching how one might find images to make Marx's book filmable. The quest is the way is the destination. The model for his underlying structure is Joyce's "Ulysses" where the entire history of the world is packed into a day in the life of his hero, Bloom. In Kluge's hands this becomes a collage of documentary, essayistic and fictional scenes, interviews and still photos, archive images of smoking factory chimneys, time-lapse footage of pounding machines and mountains of products, diary entries and blackboards scribbled with quotes referencing constructivism and concrete poetry. 　　Coincidences, collisions. Back to back with a short film in which director Tom Tykwer stirs things up in a Berlin street, two readers struggle to recite the following sentence, slipping in and out of synch with increasing desperation: "Whenever real, corporeal man, man with his feet firmly on the solid ground, man exhaling and inhaling all the forces of nature, posits his real, objective essential powers as alien objects by his externalisation, it is not the act of positing which is the subject in this process: it is the subjectivity of objective essential powers, whose action, therefore, must also be something objective." 　　No sooner are we shown "how the history of industry and the established objective existence of industry are the open book of man's essential powers, the perceptibly existing human psychology" than we have the history of capitalism is explained to us as a giant extension of the fairytale about the devil with the three golden hairs – every thing is a human being being cast under a spell. And the beginning of Mae West's film career runs parallel to the leap into industrialisation – a form of aesthetic slapstick in which not cream pies fly through the air but ideas and concepts. 　　Unlike Eisenstein, who was driven to desperation by the herculean task of cutting the 29 hours of "October" into a 90-minute film version and turned to drugs into the process which left him temporarily blind, Kluge cooly sticks to his guns and his nine hours. And it's not a minute too long. 　　(This article was originally published in Tagesspiegel on 8 January 2009. Helmut Merker is a film critic.)

底层片场杂工利亚姆和愤世嫉俗的姐姐佩奇、天真的老父亲一起生活。偶然间，他遇到了制片巨头斯蒂文斯夫人和她那像暴君一样的律师加勒特。之后，他借助鬼才导演卡特赖特的“造星术”和公关话术，一夜之间声名大噪。成名后的他，不得不周旋于狗仔、自恋天王奥兰多和病娇新星莱拉之间，甚至还和至亲反目。在真实与虚幻相互交织的情况下，一场颠覆认知的疯狂影像实验悄然拉开了帷幕。

暂无剧情简介

影片主要讲述战争给给人民带来的灾难，战争不仅使人民陷入饥饿贫困，还是儿童的心理产生畸形。影片中的主角是个儿童，他把他那卧床不起、患有心脏病的父亲毒死，因为他认为父亲对社会豪无用处。事后，他又因内心不安而自杀。影片表面上把这个儿童产生杀父和自杀的心理归咎于一个老师的教育错误，实际上则是在揭露德国的纳粹主义，认为他们才是这一切罪恶的根源。

影片主要讲述战争给给人民带来的灾难，战争不仅使人民陷入饥饿贫困，还是儿童的心理产生畸形。影片中的主角是个儿童，他把他那卧床不起、患有心脏病的父亲毒死，因为他认为父亲对社会豪无用处。事后，他又因内心不安而自杀。影片表面上把这个儿童产生杀父和自杀的心理归咎于一个老师的教育错误，实际上则是在揭露德国的纳粹主义，认为他们才是这一切罪恶的根源。

这是12岁的Edmund的世界，他只知道动荡和暴力，在千疮百孔的柏林废墟中为了生存而努力。他的父亲因营养失调患了重病；哥哥以前是纳粹士兵，为避免被逮捕而躲在家里；他的姐姐则慢慢沦为娼妓。Edmund遇到了从前的老师Herr Enning，后者为他提供希特勒的演讲录音到黑市上去卖……

本片是德国电视二台(ZDF)于2009年春季推出的历史剧，共分3部分，片长总计270分钟。本片以写实的手法描写了著名的克虏伯家族上百年的奋斗史。克虏伯家族一手建立了世界500强之一的蒂森克虏伯股份公司(ThyssenKrupp AG)。 　　小资料： 　　克虏伯（Krupp）是19到20世纪德国工业界的一个显赫的家族，其家族企业克虏伯公司是德国最大的以钢铁业为主的重工业公司。在二战以前，克虏伯兵工厂是全世界最重要的军火生产商之一，二战后以机械生产为主，约有20万雇员和380亿欧元的年营业额。