本片开始之时实际就已经到了剑拔弩张的时刻了。但是实际上翻看史料后 希特勒希望做到的是通过武力恐吓（即调集廿余个德国步兵师于Sudetenland边境 ）爱德华贝奈斯总统自愿“交还”Sudetenland。 然后并未如愿，贝奈斯调集33个师于边境于其对峙。 元首恐吓贝奈斯计划失败了。 这...  (展开)

终于有人恶搞《黑社会》和《杀破狼》了，就是《大丈夫2》。
导演是钟晴，从来没听过。
创意还是延用第一部的，所以没什么新鲜感。第一部用警匪片的模式去讲偷情，非常荒诞。印象最深的是几个偷情男人和被囚禁的九叔一起高唱《大丈夫》，气势如虹，直接宣布“唔赌唔知时运高，唔滚唔知身体好”。
第二部轮到女人发飙了，宣称男人去混，是为了泄欲，女人去混，是为了家庭和睦，美其名曰“女人唔滚，男人唔紧”。
影片整体的模式、结构都跟随第一部，但松散很多，模仿第一部的黑色幽默上有点形似，还是觉得没有新意，有点闷，就像让吃过猪肉的人去看猪跑。唯一可看的就是对白了，不少简洁又随意的对话非常抵死，还押韵，换成国语版大概就没什么看点了。开头一段丈夫们和妻子们互相评论对方的谈论很有现实批判性，刻薄而且不留情面，就是有点粗俗，直指床第。

曾经看过一本书，艾傑奇(Eldredge)的我心狂野(Wild at Heart)，书中说到每个男人心中都有一个公主需要拯救，公主在城堡中；必须要杀死恶龙，男孩才能真正成长为男人，并最终抱得美人。男孩到男人的成长，正是这部电影要表达的内容。

男孩(Kitai)幼时经历姊姊(Senshi)被恶龙(Ursa)杀，为了报仇加入人类军队(Ranger Corps)，并且非常努力，渴望得到身为将军的父亲(Cypher)的认同。可是虽然体格训练超过常人，却还是鲁莽行事不服从命令，遂无法成为合格的守护者(Ranger)。失望之馀，父亲接受了母亲的建议，同意让儿子和自己一同出行任务。途中遭受小行星风暴，飞船迫降至地球，只有父子生还。父亲双腿受伤，由男孩去执行任务，寻找掉落的救援发射器(beacon)。中途历经恐惧、寒冷、危险，男孩到走投无路时接到父亲取消任务的指令，失望、愤怒的男孩将姊姊的死归咎给父亲并跳下悬涯，与大鹰相撞也失去和父亲的联系。终于男孩找到发射器，要到山顶才能发射信号，但也遇见原先在飞船上载着的恶龙。由于男孩的恐惧使得恶龙异常勇猛，就在男孩奄奄一息时，他再一次回想起小时候的画面，以及领悟到父亲教给他的恐惧的真相：the danger is real, the fear is a choice. 危险是真实的，而恐惧只是大脑对于未来不确定所产生的幻象，你可以选择让自己掌握命运而不是你的敌人。男孩开始控制自己的恐惧，终于掌握了父亲所说的技能『隐身』(ghosting)，使得恶龙『看』不见男孩(恶龙本身也没有眼睛看，它是通过感觉人类的恐惧来追寻猎物)。最终男孩杀死了恶龙，为姊姊报了仇，向父亲证明了自己，也完成了自己成为一个真正男人的蜕变。当最后儿子看见父亲时，父亲向对待一个男人一样向他敬礼，儿子却没有回礼，扑过去抱住父亲说，爸，我还是想做妈妈的工作。父亲笑着说，我也是啊。在他心中，儿子已经成长为可以接替自己的真正的男人了。

这部电影是小史和父亲第二次同台演出的电影。第一部是2006年的当幸福来敲门(The Pursuit of Happyness)，那时的小史还是个小孩子，现在已经长这么大了。2010年他和成龙合作的功夫梦(The Karate Kid)也是父亲制片。今年这一部虽然受到很多差评，说小史演技很烂，剧情老套，但老史拍这部电影就像这部片子本身的主题一样，这是一个关乎男孩成长的故事。电影中是这样，现实也是一样。虽说小史还不能像他老爸一样在好莱坞独当一面，但我们看见他的成长。他当然还有很长的路要走，但他父亲相信，终有一天，他儿子会杀掉生命中的恶龙，完成从男孩到男人的蜕变－－就像电影中所表达的那样。

你是否也有恶龙在你生命中－－学业受挫、事业受阻、爱情失意－－恐惧围绕着你，使你不知所措？Danger is real, fear is a choice. 愿你我都有勇气，战胜恶龙，经历生命中成长的蜕变。

这篇影评可能有剧透 偶然了解到人狼这片子，根据动画改编，画面还蛮酷的，应该是个好片，满怀希望的点开了。 开头一分钟，心就凉了一半，世界惧怕一个统一的朝鲜......哪来的迷之自信 开头误杀15个女学生......好牵强啊，这么先进的装备能认错人？而且后面一帮拿着ak的暴徒，也是先用非致命武器威...  (展开)

-----------------------------------------------
　　 笑点不一样，或者说经历不一样，对幽默的理解也不一样。
　　 就好像有人喜欢喝可乐有人喜欢喝果汁而有人喜欢喝白开水一样
　　--------------------------------------------
　　--------------------------------------------
可是现在怎么这么多人喜欢喝尿呀！
？？？？？？？？？？？？？？？？？

这篇剧评可能有剧透 虽然有bug，但总体来说瑕不掩瑜。相信很多人在剧的一开始就猜到了医生。反其道想，如此简单的谜底应该反而不是谜底吧，没想到却是真的。 从悬念设置来说，极地杀人有那么一点像密室杀人，或者类似阿加莎的无人生还，设定本身就很引人入胜了。穿插着当时真实发生的场景以及现在...  (展开)

持续不断总结更新《我在北京等你》触人心弦的台词 追梦篇 ①“其实我们很容易就被现实打败了，但是一条路走到黑，终究能见到光明。” ②“我只相信，年轻人就应该努力去争取自己想要的东西。” ③“偏见，是这个时间上最可怕的东西。” ④“因为不想接受命运的安排，一直在等待...  (展开)

众多“步迷”期盼已久的《步步惊心》终于在芒果台播出了。我不是步迷，也早过了迷什么的年纪了，还是看了，只因为看过小说，只因为见过太多若曦般的女子，知道怎么对自己好，理性到了自私的地步，为了得到自己最终所谓的最好的归宿，不惜对自己残忍，对别人残忍。最后却还是会抵不住所谓的大势，抵不住所谓的命运。

既然缘浅，何必言深。

跟脑残的宫锁心玉比，步步惊心的剧情基本上还是跟小说一致的。若曦的很多选择，也是注定会遭到很多人的吐糟，特别是八爷党。

八爷也好，四爷也好，以现代的人观点，说白了不过都是事业有成的已婚男人而已。要是到了现在，无论若曦喜欢的是谁，选择的是谁，皆不过是受人唾弃的小三。更何况八爷还是她的姐夫。

在那个时代，一切的不合理都变成了合理。在那样的合理中，才有所谓的若曦偏四还是偏八的争论。

记得电视剧中马尔泰若兰说过，有些事情，如果自己做不了主的话，就永远不要去想。

在若曦心里，其实选的是八，从他们一起在塞外的那个时期就可以看得出来。可是对自己好到残忍的若曦为了所谓的将来还是毅然决然地选择了了断，最后转向了四。

人就是这么奇怪，自己做不了主的事情，偏偏会去想；做得了主的时候，又懒得去选了的。

很多人看步步惊心会哭，我不会。

因为步步里的真实就在于，每个人都自私，每个人都选择了对自己最好的路，哪怕那条路要放弃自己最心爱的东西，最爱的人。

八不会为了若曦放弃皇位之争，若曦不会为八去过未来囚禁致死的日子。四不会为了若曦对兄弟手下留情，若曦不会为了四留在宫中。

不要说谁比谁无奈，不要说谁比谁可怜。

路都是自己选的，再难熬也是自己坚持要走的，就没有理由再选择了之后去抱怨，去责怪。

我敢肯定，要是一切重来一遍，他们的选择都还是不会变的，这就是人的本性。

 

既然缘浅，何必言深。

既然所谓的付出都只有那么一点点，又何必故作遗憾，故作委屈。

Song of the Exile reveals its veil with an extreme close-up of a bicycle wheel, accompanied by Hueyin’s sentimental narrations. Hueyin, the narrator and one of the protagonists, isa Sino-Japanese (ethnically) studying in London. Aiko, Hueyin’s mother, is a Japanese who has been living in Macau and Hong Kong since the end of the Second World War.Hueyin’s grandparents, in reliance of their illusionary imagination on Mainland China, choose to settle down in Guangzhou in the shadow of Cultural Revolution. Seemingly all the main characters in Song of the Exile are in displacement from motherlands and resettlement in host lands (Yue). This essay will analyze the displacement and its reconstruction of identity in the context of Song of the Exile.

As to Hueyin, a subtle implication on her contradicted ethnicity and nationality arises when she is typing another resume after she receives the rejection letter from BBC. The heading of her resume indicates that she was born in Hong Kong (“Place of Birth: Hong Kong”) but she is a British (“Nationality: British”). The scene not only epitomizes the colonial history of Hong Kong, but also portrays the discrimination Hueyin encounters as an ethnical Chinese. She should have been treated equally as her local friends on application to BBC in terms of nationality. Yet more often she is isolated in the pub and unintentionally alienated when her friend mentioned about using chopsticks, which symbolizes a classical imagination of orientalism. All these subtle fragments pile up, Hueyin gradually realizes that although she lives in London and speaks fluent English, she still belongs elsewhere. She is indeed “an exile in a foreign land” (Erens).

That’s probably why Hueyin erases her resume and instead types a farewell letter to her friends in London. The opening scenes depicting the landscapes and culture heritages of London, especially appealing to most people in Hong Kong at 1990s after the demonstrations on Tiananmen Square. The image of London is somehow embellished in the diffusing suspicion of returning to socialistic China. In terms of Hong Kong, the model of One Country Two Systems “includes Hong Kong as a part of China but excludes it from legal structure” (Yue) and economic coordination. All those British culture and heritages left in Hong Kong cannot be simply replaced like the replacement in nationality derived from the handover, not to mention the reconstruction of recognition of Chinese identity. It seems that Hong Kong itself, like Hueyin, also lives here but belongs elsewhere.

The same displacement occurred to Aiko,Hueyin’smother, who has been living in Macau and Hong Kong for most of her life. She tells her older brother how difficult her life is in a “foreign country” upon reaching her hometown in Japan. As a Japanese living in Macau and Hong Kong after the Sino-Japanese War, Aiko was prejudiced and even despised by Hueyin’s grandparents and neighbors. She speaks Japanese. She is more in favor of Japanese cuisine. She always reminds herself and Hueyin of the reputation and wealth of her family in Japan, which constitutes an explicit contrast to her floundering life in Hong Kong and Macau, trying to adapt to local lifestyle. When returning to Japan, she picks up her mother tongue, her Japanese name and all other Japanese ritual habits, thus reaffirming her identity as Japanese. She seems to be no longer the “otherness” but one of “the same” with similar social practices and collective acknowledgement of identity.

However, the authenticity of favorite food, the familiarity of language and the comfort of coming back home do not last for long. When Aiko deliberately shows off her well-educated daughter studying in London to her relatives in an attempt to create a “glorious return”, her relatives respond in indifference and ethno-centrality. The Japanese food she used to favor feels cold and tasteless. She even complains about the traditional hot baths for their impracticality and inconvenience. Those yeas living in Macau and Hong Kong unselfconsciously alter he cultural identity. “The years of acculturation in Hong Kong have changed her attitude towards the homeland” (Yue). For Aiko, the journey to Japan is supposed to be a resume of her original identity, but it turned out to be a reminder of her new cultural intimacy towards Hong Kong created by her life of displacement.

At the end of Song of the Exile, Hueyin’s grandfather, who is severely beaten by the Red Guards in Cultural Revolution claiming to topplebourgeoisie, mentions about sending the book of Song Poetry to Hueyin in case she forgets the profound traditional Chinese culture. His reference to this particular period of divine Song Dynasty infers “the national sentiments of modernity, exile and reunification” (Yue) in the horrific shadow of Cultural Revolution. The poverty, brutality, and disorder in Guangzhou smash Hueyin’s grandparents’ fantastic illusion on homeland when they are in Macau. The distance from home procures an ideal to restore the original identity. Yet Hueyin’s grandparents have already become the “otherness” when they return. Only marginalization and hostility towards the Kuomintang’s nationalism embrace them.

In Song of the Exile, the elements and implications of displacement and resettlement constantly affirm and reshape the characters’ recognition of their own ethnic and cultural identities. As for Hong Kong, 15 years has passed by since the handover, seemingly it still belongs elsewhere. In a time of globalization, borders and boundaries may be easily blurred out and they are no longer obstacles for commerce and communications. However, frequent communication does not directly lead to mutual understanding between Mainland and Hong Kong. Conflicts may also arise. The recognition and reconstruction of Chines identity are far more difficult than the reconciliation between mother and daughter in Song of the Exile. As for Hong Kong cinema,local contents (food, language, cultural heritage) in Song of the exile seem to be “a nationalistic response to globalization” (Teo). Nonetheless, maintaining and distilling local features in the pressure of globalization“would not have been and still is not easy” (Yue) in 21st century.

第二季虽然不及第一季好看了，而且演员的台词功底比起第一季能看出明显的不足，但是我仍然会被感动。 自打我大学毕业，进入职场工作已经近两年了，我最大的感触不是说工作压力，而是我发现职场中的男同事缺乏对女生最基本的绅士风度，这不仅仅是中年男性的问题，哪怕是和我差不...  (展开)