这是中央电视台继《华尔街》、《金砖之国》、《大国重器》等一系列大型制作之后的再度重磅出击。全片以互联网对人类社会的改变为基点，从历史出发，以国际化视野和面对未来的前瞻思考，深入探寻互联网时代的本质，思考这场变革对经济、政治、社会、人性等各方面的深远影响。该作品旨在引导全社会更准确、全面地认识和理解互联网，更深刻地思考互联网，有准备地迎接一个新时代的到来。

这是中央电视台继《华尔街》、《金砖之国》、《大国重器》等一系列大型制作之后的再度重磅出击。全片以互联网对人类社会的改变为基点，从历史出发，以国际化视野和面对未来的前瞻思考，深入探寻互联网时代的本质，思考这场变革对经济、政治、社会、人性等各方面的深远影响。该作品旨在引导全社会更准确、全面地认识和理解互联网，更深刻地思考互联网，有准备地迎接一个新时代的到来。

《@互联网人》，是一部以互联网职场生活为背景，描绘互联网人的真实肖像的电影。产品经理KB，原本带的产品“企鹅在线”正顺风顺水、稳步发展，突然有一天，他接到部门老大的电话，让他去一个新项目团队进行封闭开发。于是他忍痛告别旧产品，去新项目会议室报道。新成员们也都是从各部门抽派过来的“极品”，于是在那小会议室里，一场充满欢笑又让人感动的故事即将上演… 　　这是一个关于“可能性”的故事，它鼓励人们打破惯性，在生活与个人价值的实现上，创造更多可能。如果你是互联网行业的从业者，这部电影的许多细节，一定会让你产生共鸣。如果你对互联网行业并不了解，你也会在这里看见一个全新的世界。

本片《互联网之子》讲的是编程天才和信息活动家 亚伦·斯沃茨 的故事。 　　从参与基础互联网协议RSS到联合创办Reddit，斯沃茨的足迹遍及整个互联网。 　　但斯沃茨在社会公正和政治组织方面的开创性工作，以及对信息存取的雄心壮志， 　　使他陷入了一场两年之久的法律噩梦。 亚伦的故事也触动了对他如雷贯耳的网络社区之外的人们。

本片《互联网之子》讲的是编程天才和信息活动家 亚伦·斯沃茨 的故事。 　　从参与基础互联网协议RSS到联合创办Reddit，斯沃茨的足迹遍及整个互联网。 　　但斯沃茨在社会公正和政治组织方面的开创性工作，以及对信息存取的雄心壮志， 　　使他陷入了一场两年之久的法律噩梦。 亚伦的故事也触动了对他如雷贯耳的网络社区之外的人们。

互联网的诞生是人类社会自工业革命以来的又一场重大变革。在日本，以日本雅虎、LINE、Mercari等新兴互联网企业为代表，也涌现出了一大批杰出的年轻企业家。然而互联网的发展之路绝非一帆风顺，也发生了像是“网络泡沫”的崩溃以及活力门案（Livedoor）等影响颇巨的事件。就是在这样的情况下，这些创业者们也没有放弃，而是不断披荆斩棘，不断向未来发起挑战…… 　　记者杉山（藤森慎吾 饰）就职于一家报社，为了走近这些创业者们的内心世界和互联网领域的真相而开始了采访，在这一过程中也逐渐接触到了他们的野心和烦恼……

什么是互联网时代？什么是互联网社会？它如何改变着我们的生活、行为方式、产业形态、社会生态？又将把人类带向哪里？互联网会给中国带来哪些机遇和挑战？互联时代，对整个世界、人类文明未来将产生什么样的影响？站在一个新时代到来的最前沿，本片以历史之心、时代之心，努力去描绘一个新的时代，并思考如何更好地迎接一个必然到来的新时代。这是中国第一部互联网营销纪录片。

互联网的诞生是人类社会自工业革命以来的又一场重大变革。在日本，以日本雅虎、LINE、Mercari等新兴互联网企业为代表，也涌现出了一大批杰出的年轻企业家。然而互联网的发展之路绝非一帆风顺，也发生了像是“网络泡沫”的崩溃以及活力门案（Livedoor）等影响颇巨的事件。就是在这样的情况下，这些创业者们也没有放弃，而是不断披荆斩棘，不断向未来发起挑战…… 　　记者杉山（藤森慎吾 饰）就职于一家报社，为了走近这些创业者们的内心世界和互联网领域的真相而开始了采访，在这一过程中也逐渐接触到了他们的野心和烦恼……

什么是互联网时代？什么是互联网社会？它如何改变着我们的生活、行为方式、产业形态、社会生态？又将把人类带向哪里？互联网会给中国带来哪些机遇和挑战？互联时代，对整个世界、人类文明未来将产生什么样的影响？站在一个新时代到来的最前沿，本片以历史之心、时代之心，努力去描绘一个新的时代，并思考如何更好地迎接一个必然到来的新时代。这是中国第一部互联网营销纪录片。

Community of Parting traces a different approach to borders, translation, and artistic expression by invoking the ancient shamanic myth of the Abandoned Princess Bari and engaging female Korean shamanism as an ethics and aesthetics of memory and mutual recognition across time and space. 　　Rooted in oral storytelling and embodied by female shamans, the myth about Bari and her abandonment at birth for being born a girl has been mainly understood as a story of filial piety. However, Kaisen frames the myth as an initial story of gender transgression that transcends division logics but has the experience of othering and loss at its core. According to the myth, Bari regains the community’s acceptance after reviving the dead and is offered half the Kingdom. Yet, the heroine refuses to abide by human borders and chooses instead to become the goddess who mediates at the threshold of the living and the dead. This is what distinguishes the myth of the abandoned from other Korean myths about women. 　　Community of Parting derives from Kaisen’s extensive research into Korean shamanism since 2011 and her long-term engagement with communities effected by war and division. The piece is composed of imagery filmed in locations such as Jeju Island, the DMZ, South Korea, North Korea, Kazakhstan, Japan, China, the United States, and Germany. Combining shamanic ritual performances, nature -and cityscapes, archival material, aerial imagery, poetry, voiceover, and soundscapes, the piece is configured as a multi-scalar, non-linear, and layered montage loosely framed around Bari’s multiple deaths. 　　Both inter-subjective and deeply personal, Kaisen treats the myth of the abandoned as a gendered tale of migration, marginalization, and resilience told from a multi-vocal site. In the shamanic ritual the shaman abandons herself to mediate and gathers an assembly of the living, the dead, and multiple spirits witnesses. In a similar vein, a Community of Parting is formed in the piece around the shared sentiment of the abandoned: Ritual performances and chants by shaman Koh Sunahn, a survivor of the 1948 Jeju Massacre in South Korea constitutes a recurring rhythm and culminates in a ritual for the dead that involves the artist. The myth is also reflected in the poetry of Swedish poet Mara Lee and in the poetics of Kim Hyesoon from whose book ‘Woman, I Do Poetry’ the translated title Community of Parting derives. It further resonates in various narratives by South Korean, North Korean, and diasporic women who negotiate how gender bias along with colonialism, modernity, and war have resulted in radical ruptures while unfinished histories continue to linger. 　　Infused by the living, the dead, and those yet to come, Community of Parting is actualized through a process of dissolution, revival, and becoming. Informed by shamanic practice, properties integral to the filmic medium are employed to contest and diffuse spatiotemporal boundaries and hierarchies of knowledge and being. Doing so, Community of Parting proposes other ways of thinking and being with others, including the relationship to nature and other life-forms.