Anticipation, ou l'Amour en l'an 2000 est un court métrage réalisé par Jean-Luc Godard en 1966 et est sorti en 1967. Il a été tourné en noir en blanc, à l'exception de la scène finale. Il est l'un des épisodes du film Le Plus Vieux Métier du monde qui traite de la prostitution à travers les âges et qui est composé de six épisodes en tout. Anticipation, ou l'Amour en l'an 2000 est le dernier épisode.

陈惠惠是含着金汤匙出生的千金大小姐，父母一手打点好了她的终身大事，这让陈惠惠感到十分愤怒。为了反抗父母之命，陈惠惠选择了离家出走，前往上海，在那里，隐藏着她的爷爷和奶奶之间的一段动人的感情。 途中，陈惠惠结识了名叫陈大宝的青年。陈大宝和朋友阿土共同发明了能增强手机信号的机器，他希望能凭借此发明申请到专利，在上海拼搏出一片属于自己的天空。谁知道，陈惠惠和陈大宝刚一来到上海就双双遭遇了滑铁卢，陈惠惠丢掉了现金和信用卡，陈大宝的发明让他血本无归。走投无路的两人相依为命，准备去投奔陈大宝的朋友小康。

陈惠惠是含着金汤匙出生的千金大小姐，父母一手打点好了她的终身大事，这让陈惠惠感到十分愤怒。为了反抗父母之命，陈惠惠选择了离家出走，前往上海，在那里，隐藏着她的爷爷和奶奶之间的一段动人的感情。 途中，陈惠惠结识了名叫陈大宝的青年。陈大宝和朋友阿土共同发明了能增强手机信号的机器，他希望能凭借此发明申请到专利，在上海拼搏出一片属于自己的天空。谁知道，陈惠惠和陈大宝刚一来到上海就双双遭遇了滑铁卢，陈惠惠丢掉了现金和信用卡，陈大宝的发明让他血本无归。走投无路的两人相依为命，准备去投奔陈大宝的朋友小康。

A long overdue documentary that tells the story of 2000AD, the unsung cult hero of the comics industry. This film will celebrate and pay respect to the comic and explore its importance and influence on contemporary pop culture.

Seb 要向女儿 Emma 宣布一个痛苦的消息——他和她母亲即将离婚。无奈之下，他只能说出真相：他喜欢男人。这消息对 Emma 而言如晴天霹雳，质疑与困惑瞬间涌上心头。为了让女儿理解自己，Seb 带着她回到了 2000 年。就在那一年，一场刻骨铭心的青涩恋爱，彻底改变了他的人生轨迹。

当 Seb 向女儿 Emma 宣布他和她母亲将要离婚这一痛苦的消息时，他不得不道出真相：他喜欢男人。这个消息对 Emma 来说犹如晴天霹雳，质疑与不解接踵而至。为了让女儿能够理解，他带着女儿回到了 2000 年，那一年，一段刻骨铭心的青涩恋情，彻底改变了他的人生。

This is not the end of the Cocteau story, of course, for as we have constantly witnessed, he is always oriented towards the future due to his undimmed faith in the creative act, and none more so than in the medium of film. Indeed, he was even more advanced in his preparations for death and the after-life of his work than originally thought. 　　Just a couple of months before his death, in August 1963, he made one last film: a 25-minute short entitled Jean Cocteau s’adresse à l’an 2000 (Cocteau addresses the year 2000). The film comprises one still and highly sober shot of Cocteau facing the camera head-on to address the youth of the future. Once recorded, this spoken message for the 21st century was wrapped up, sealed and posted on the understanding that it would be opened only in the year 2000 (as it turned out, it was discovered and exhumed a few years shy of that date). If in The Testament Cocteau portrays himself as a living anachronism, a lonesome classical modernist loitering in space-time in the same buckskin jacket and tie while lost in the spectral light of his memories, here he acknowledges explicitly the irony of his phantom-like state: by the time the viewer sees this image, he, J. C., our saviour Poet, will long be dead. 　　Temporality is typically skewed: speaking from both 1963 and 2000 Cocteau is at once nostalgic for the present that will have passed and prophetic about the future. There is thus both a documentary aspect and projective thrust to the film, another new configuration of ‘superior realism’ and fantasy enhanced by Cocteau’s seamless performance as himself and his now ‘immortal’ status as a member of the Académie Française. He reiterates some of his long-standing artistic themes and principles: death is a form of life; poetry is beyond time and a kind of superior mathematics; we are all a procession of others who inhabit us; errors are the true expression of an individual, and so on. The tone is at once speculative and uncompromising, as when Cocteau pours vitriolic scorn on the many awards bestowed upon him, which he calls ‘transcendent punishments’. He also revels in the fact that he can say now what he likes with absolute freedom and impunity since he will not be around to suffer the consequences. 　　The status of Jean Cocteau s’adresse à l’an 2000 remains ultimately unclear. Is it a new testament or confession, or a heroic demonstration of the need for human endurance, or a pure ‘farce of anti-gravitation’ as he puts it? Or everything at once? It is entirely characteristic of Cocteau to leave us hanging on this suspended paradox. What is certain, however, and what we have consistently seen, is that Cocteau’s life and body are his work, and his work in turn is always mysteriously alive. This is Cocteau’s final gift to his fellow human beings. Let us retain and celebrate the force of that gesture. He is resurrected before our eyes, ever-present, defiant and joyfully queer. 　　Jean Cocteau is dead, long live Cocteau! 　　(James S. Williams)

安哲罗普洛斯《希腊现代史三部曲》之一，使得他在国际影坛渐露头角。故事以1936年梅塔萨克将军在希腊开始实行专制独裁为背景，描写一个政治犯劫持来探访的议员，并以他作为人质来要挟政府。政府为了除掉这个麻烦，用尽各种手段，最后用狙击手把他击毙。 　　安哲用长镜头和360度摇移运动镜头的写实风格烘托渲染了当时令人窒息的社会氛围。讲述了一个关于政治压迫的寓言。有犯罪悬疑片成分的剧情把矛头指向迈塔克萨斯将军为总理的专制政权实行的严密控制人民思想的社会制度。

60年代，妮可因为和地下丝绒乐队合作，并在安迪·沃霍尔的提携下走红。后来妮可为了证明自己，开始了她的独立创作生涯。在影片中，妮可独立创作了近20年后，人们仍然只记得她当时和地下丝绒乐队的关系，她为此感到十分苦闷，决心要改变人们对她的印象。

取材自新文化運動先驅李叔同的年輕事跡。滿清末年國力衰弱，遭列強宰割。1905年，日本與俄羅斯兩大強權為爭中國領土，在東北戰場開打，知識份子忿忿不平。同年，熱衷文藝的上海富家公子厭倦紛擾，赴東京留學，欲尋淨土潛心精進藝術。他學畫、習樂、演新劇，並與日本女子相戀，異鄉成了溫柔鄉。然而，憤青好友力勸其加入革命黨，時局壓力亦步步迫近。亂世當前，誰能置身事外？