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.

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」。

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」。

本片分上下两部： 　　Teil 1: Eigentlich wollte Adorno Musiker werden. Nach eigenen Angaben konnte er singen, bevor er sprechen lernte. Doch in Wien, wo er bei Alban Berg Komposition studierte, fand er keinen richtigen Anschluss an die musikalische Avantgarde. Dafür lernte er Max Horkheimer kennen, den jungen Marxisten und späteren Direktor des Frankfurter Instituts für Sozialforschung. Was als freie Mitarbeit Adornos für das Institut begann, mündete in einen lebenslangen Männerbund. Hork-heimer holte Adorno 1938 in die USA und rettete ihm so das Leben, denn Adornos Vater war Jude. Die deutschen Sozialforscher fanden sich im amerikanischen Wissenschaftsbetrieb nicht zurecht. Ihm blieb nur der Rückzug ins Private. Während in Europa der Krieg tobte, schrieb Adorno die Werke, die seinen späteren Ruf begründeten: “Minima Moralia“ und, zusammen mit Horkheimer, die “Dialektik der Aufklärung“. 　　上部：其实阿多诺应该成为音乐家，他自己说他学说话之前就会唱歌了。在维也纳，他跟着阿尔班·贝尔格学习作曲，但并没有找到音乐先锋上正确的结合，庆幸的是，他认识了马克斯·霍克海默，一个年轻的马克思主义者，之后成为了法兰克福社会研究所的所长。从阿多诺与研究所自由的合作开始，他们一生引为知交。霍克海默在1938年把阿多诺接到美国，这样可以救他一命，因为他父亲是个犹太人。这位德国的社会学家觉得他不太适合美国的科学运作（研究方式）。他隐居家中，当欧洲正被战争肆虐的时候，他写下了日后使他成名的著作《最低限度的道德》，以及与霍克海默合作的《启蒙辩证法》。 　　Teil2: “Die Forderung, dass Auschwitz nicht noch einmal sei, scheint mir die allererste an Erziehung“, so Adornos Motto für den Neubeginn im Nachkriegsdeutschland. Mit amerikanischen Geldern wurde das Institut für Sozialforschung nach dem Krieg als private Einrichtung neben der Frankfurter Universität wieder aufgebaut. Es entwickelte sich bald zum Studienort und Kristallisationspunkt für junge, wissbegierige Intellektuelle wie Jürgen Habermas, Joachim Kaiser, Alexander Kluge oder Bazon Brock. Im Kalten Krieg wollten ihre Lehrer Horkheimer und Adorno aber lieber verschweigen, dass sie eigentlich Marxisten waren. Die Kritische Theorie ließ sich auch ohne Marx-Zitate lehren. Horkheimer verstand es, sich mit dem neuen konservativen Establishment gut zu stellen. Kaum eine öffentliche Debatte in den 60er Jahren fand ohne ihn statt, in Rundfunk und Fernsehen war er mit seinen Theoriegebilden und seiner permanenten Kritik an der “verwalteten Welt“, an der Bedrohung durch die “ins Ungeheuerliche zusammengeballte Wirtschaft“ ständig präsent. Das Leben war per se unfrei – diese Botschaft fiel auch bei den Studenten auf fruchtbaren Boden. “Es ist schon einiges dran, dass 68 ihm das Herz gebrochen hat“, resümiert Rüdiger Safranski. Adorno starb 1969. 　　下部：“奥斯维辛集中营不止一次让我觉得教育是首要需求”，这是阿多诺在战后德国新开始的人生格言。通过美国的资金使社会科学研究所在战后作为私立机构在法兰克福大学旁重新建立起来。不久发展成为一个给年轻的、求知欲旺盛的知识分子学习和成才的地方。如于尔根·哈贝马斯（Jürgen Habermas），约阿希姆·凯泽（Joachim Kaiser），亚历山大·克鲁格（Alexander Kluge）和巴仁·布洛克（Bazon Brock）。在冷战期间阿多诺和他的导师霍克海默隐瞒下了其实他们是马克思主义者。批判理论让他们教课中不准引用马克思。霍克海默认识到要和新保守派友好相处。在60年代举行的官方辩论中很少没有他，在广播和电视中，他和他的理论以及永恒不变的对“被管理的世界”、对当前“来自巨大的被紧密联系的经济”所产生的威胁的批评。他因为他的学生离开了沃土，1969年8月6日死于心脏病。

本片分上下两部： 　　Teil 1: Eigentlich wollte Adorno Musiker werden. Nach eigenen Angaben konnte er singen, bevor er sprechen lernte. Doch in Wien, wo er bei Alban Berg Komposition studierte, fand er keinen richtigen Anschluss an die musikalische Avantgarde. Dafür lernte er Max Horkheimer kennen, den jungen Marxisten und späteren Direktor des Frankfurter Instituts für Sozialforschung. Was als freie Mitarbeit Adornos für das Institut begann, mündete in einen lebenslangen Männerbund. Hork-heimer holte Adorno 1938 in die USA und rettete ihm so das Leben, denn Adornos Vater war Jude. Die deutschen Sozialforscher fanden sich im amerikanischen Wissenschaftsbetrieb nicht zurecht. Ihm blieb nur der Rückzug ins Private. Während in Europa der Krieg tobte, schrieb Adorno die Werke, die seinen späteren Ruf begründeten: “Minima Moralia“ und, zusammen mit Horkheimer, die “Dialektik der Aufklärung“. 　　上部：其实阿多诺应该成为音乐家，他自己说他学说话之前就会唱歌了。在维也纳，他跟着阿尔班·贝尔格学习作曲，但并没有找到音乐先锋上正确的结合，庆幸的是，他认识了马克斯·霍克海默，一个年轻的马克思主义者，之后成为了法兰克福社会研究所的所长。从阿多诺与研究所自由的合作开始，他们一生引为知交。霍克海默在1938年把阿多诺接到美国，这样可以救他一命，因为他父亲是个犹太人。这位德国的社会学家觉得他不太适合美国的科学运作（研究方式）。他隐居家中，当欧洲正被战争肆虐的时候，他写下了日后使他成名的著作《最低限度的道德》，以及与霍克海默合作的《启蒙辩证法》。 　　Teil2: “Die Forderung, dass Auschwitz nicht noch einmal sei, scheint mir die allererste an Erziehung“, so Adornos Motto für den Neubeginn im Nachkriegsdeutschland. Mit amerikanischen Geldern wurde das Institut für Sozialforschung nach dem Krieg als private Einrichtung neben der Frankfurter Universität wieder aufgebaut. Es entwickelte sich bald zum Studienort und Kristallisationspunkt für junge, wissbegierige Intellektuelle wie Jürgen Habermas, Joachim Kaiser, Alexander Kluge oder Bazon Brock. Im Kalten Krieg wollten ihre Lehrer Horkheimer und Adorno aber lieber verschweigen, dass sie eigentlich Marxisten waren. Die Kritische Theorie ließ sich auch ohne Marx-Zitate lehren. Horkheimer verstand es, sich mit dem neuen konservativen Establishment gut zu stellen. Kaum eine öffentliche Debatte in den 60er Jahren fand ohne ihn statt, in Rundfunk und Fernsehen war er mit seinen Theoriegebilden und seiner permanenten Kritik an der “verwalteten Welt“, an der Bedrohung durch die “ins Ungeheuerliche zusammengeballte Wirtschaft“ ständig präsent. Das Leben war per se unfrei – diese Botschaft fiel auch bei den Studenten auf fruchtbaren Boden. “Es ist schon einiges dran, dass 68 ihm das Herz gebrochen hat“, resümiert Rüdiger Safranski. Adorno starb 1969. 　　下部：“奥斯维辛集中营不止一次让我觉得教育是首要需求”，这是阿多诺在战后德国新开始的人生格言。通过美国的资金使社会科学研究所在战后作为私立机构在法兰克福大学旁重新建立起来。不久发展成为一个给年轻的、求知欲旺盛的知识分子学习和成才的地方。如于尔根·哈贝马斯（Jürgen Habermas），约阿希姆·凯泽（Joachim Kaiser），亚历山大·克鲁格（Alexander Kluge）和巴仁·布洛克（Bazon Brock）。在冷战期间阿多诺和他的导师霍克海默隐瞒下了其实他们是马克思主义者。批判理论让他们教课中不准引用马克思。霍克海默认识到要和新保守派友好相处。在60年代举行的官方辩论中很少没有他，在广播和电视中，他和他的理论以及永恒不变的对“被管理的世界”、对当前“来自巨大的被紧密联系的经济”所产生的威胁的批评。他因为他的学生离开了沃土，1969年8月6日死于心脏病。

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.)

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.)

A research-based essay film, but also a very personal perspective on the history of socialist Yugoslavia, its dramatic end, and its recent transformation into a few democratic nation states.

1943年夏天，德国法西斯占领下的法国与西班牙国界线不远处乡镇，年老的雕塑家马克•克洛斯觉得自己的生命和艺术似乎已经走到了尽头。一天，西班牙难民梅尔赛从集中营中逃至该镇，马克夫妇收留了她。马克把年轻漂亮的梅尔赛看作缪斯，认为能带给他灵感与启发，而梅尔赛也同意做他的模特。期间，梅尔赛、马克还帮助过抵抗运动分子… 　　战争快结束了，雕塑作品也完成了，马克在送走梅尔赛后选择了自我了结……