这篇影评可能有剧透 东和菲奥娜的爱情 不是一个荒诞的故事传说 它可能是一个，我们这些已经长大的人儿 没有勇气去面对的小秘密 东和菲奥娜不单只是片中男女主角的名字，他们的本名就叫东和菲奥娜，他们是一对真实的夫妻，他们自编自导自演过许多的影片，在我看过的影片里面，他们把所有虚构的男女...  (展开)

这篇影评可能有剧透 这是一部根据真实事件改编的电影！ 老话说，艺术来源于生活，但是又高于生活。创作的火花绝对要从生活里去找，以前作家都要去田野里采风，这样才能写出好的文学作品，更有地气，贴近生活。现在这种人少了，至少我看网络上写网文的写手、国产电视剧里的编剧，基本上属于躲在书房...  (展开)

这部剧当然很吸引人，很多方面可圈可点。

故事清晰合理。“若曦”只知道历史的大框架，细节部分无法知晓，对自己的命运更是完全不知。因此她必须仔细判断，左右权衡。也正因此，与其说她是想扭转历史，不如说是为自己的性命和幸福打算。一开始的穿越和以后的必须经历，也让若曦同时具有强烈局外感和局内感。或许这也正是她看轻权力财富，看重亲情爱情的原因，因为如果哪天她又穿越了回来，物质财富是带不走的，能带走的只有各种回忆。这样说来，不论张晓穿越到哪个阿哥家里，她也还是会跟众位阿哥讨好关系，但最终委身于未来的皇上。之所以选择八爷，是因为比较方便产生更多故事。

人物生动真实。恐怕矛盾确是人类的实质。剧中各个角色没有完全的正直，完全的邪恶，完全的真心，完全的冷血。作者用了看待事实的态度，并且交由剧中人反复道出，即“没有真正的对错，立场不同而已”。也正是因此，每个人身上的矛盾性便能合理统一。后世论为英明的康熙爷因为个人的偏袒而中意于二阿哥；一向教导若曦多做少说的李公公却为被罚入浣洗局的若曦说情；风流多情的八阿哥却放不下对皇权的欲望；爱情事业双丰收的雍正爷却仍旧放不下八爷党的怨恨；即便是人称毒蛇老九的九阿哥，最后看到香檀的血书也哭问，为什么不是恨，为什么不是恨。矛盾使得人物性格变得更加丰富，是本剧一大亮点。（不过也只是相对其它古装剧而言罢了）

设置离奇诱人。物质世界的现实总有许多不如人意，更别说在当下的中国。爱情到底是现实还是想象，恐怕从来没有人能搞清楚。这一切给了人们充足的理由“生活在别处”。既然现实不能满足，那就在历史中寻找吧，况且那里有更多既新奇又熟悉的事物，好奇心和安全感都能照顾到。变成将军家貌美的二小姐，同时被好几个相貌才干极佳的官二代宠爱，真是一件再爽不过的事情。故事不仅能让人做梦，还努力让梦境成真。因此整个穿越到最后也不只是梦。四爷几世轮回来到南山博物馆，用吴奇隆的冰块脸跟若曦也跟所有观众说，看，爷还是随你来了。这当然不可能是真，但梦不能成真，就让生活变成一场梦得了。

至于若曦和众阿哥的各种纠结以及情情爱爱的真真假假，相信大家都看的明白。若曦在八和四之间的取舍到底是因为承诺的有无还是对局势的预知，这样的讨论也可以颠来倒去。因为这些都只是现实的翻版而已。况且喜欢一个人，很多时候就是说不清楚为什么。说你喜欢她的率真，他率真但也有钱；说你喜欢他的才干，他有才干但也长的帅；说你喜欢他的执着，他很执着，但你其实更喜欢被追捧的感觉；说他自由不落俗套，他是自由但他有绿卡。当然也有纯真的爱情，但也未必说得清纯真在哪里了。

总之该剧以上的种种亮点，让很多人除了喜欢就是喜欢。前面虽然提到过《生活在别处》，但从坚硬冰冷的现实中逃离，不尽然是错的。很多伟大艺术的诞生，正是人们对于精神世界不屑追求不屑探索的结果。很多幽默和情趣的产生也是剥离现实外衣的精神闪光。况且身处一个没有多少自由的社会，面对信仰的缺失和爱情的迷茫，是需要寻找一个精神寄托，甚至是前进方向。这部火热的穿越剧正好能带人逃离。小姑娘的花痴自不必说，残酷斗争里依旧靠谱感人的友情亲情爱情想必也能让很多爷们儿动容。

但这一切感人背后却有一个问题，这个问题，没有让我步步惊心，却步步憋得慌。因为故事表达的观念错了。

我们对于祖先崇拜的热衷，对于以古讽今的熟悉让我们在很多时候，不去处理现实的问题，却钻进历史的故纸堆。学习历史也没有不好，甚至很重要——历史本来就沉淀了很多人类的智慧。但窃以为对于历史的参照是需要有取舍的，因为历史也沉淀了很多垃圾。这部剧的问题正在于此，它把人们拉进了历史里，让人们经历了历史的残酷和无奈。它反映了很多老问题，却没能给出新解答。

我们或许很容易得出这样的结论：绝对的权力构架以及对权力的倾心是争夺的根本来源。面对这个问题，我们没有想到分-权制-衡，却总想到圣明君主绿林好汉。或者我们干脆忽略问题，用各种感情做胶水涂料来粘补裂痕覆盖污浊。各种古装剧大都是这个调调，明明是落后的制度囚人的观念，但却一概包上友情亲情爱情的华丽外衣，让观众徜徉其中如痴如醉。不能给出解决的办法就算了，很多剧目却总试图让人以为感情或者道德才是解救绝对权力的良方。但这里越感人的真情却是约凶猛的毒药，用权力驱使你进入不自由的牢笼，然后再用感情让你心底稀里哗啦爱很交织欲罢不能。连同现今的教育，这一切可能都是上-头的授意，毕竟很多电影剧作会被广电总-急。但也不能都赖给上头，总不能懒惰懦弱的都靠上-头吧。

我们也没有理由看不出，集权统治以及对权力的争夺，不仅伤害了被统治者，也伤害了统治者。八爷党的悲惨命运自不必提，赢到最后的雍正却也是同等的输家。八爷在最后说，我虽然输了，但我还是我，你却只是皇帝。所以与其说四爷攫取了权力，还不如说权力俘虏了四爷。联想一下，处于伦理社会+集权社会的我们，总是在争夺关系和权力，但其实我们争来夺去，最后却都成了关系和权力的俘虏。我们很少跳出来反思一下，是否是关系和权力出了错，反而大部分时候觉得是手头的关系和权力还不够。因此在这部剧里，也不知到底是若曦身上的现代性少的可怜，还是我们仍旧生活在历史里，没来得及更新。

但难道若曦没有超出她所处的时代吗？绝对不是，她不仅仅是不同，她简直是那个时代的奇人。对于权力的淡薄，对于自由的热爱，对于真性情的执着都让她独立于那个时代之外。面对绝对的权力，若曦也敢揪住皇上的辫子。除了大胆以及四爷对她的宠爱，还有很重要的一点，便是她对自我和对平等的认同。我喜欢你，是因为你是我喜欢的人，那么你的权力外衣就完全与我们无关。就像现代人一样，你可以敲我的额头，我就可以拽你的辫子。不幸的是，即便若溪把自由平等的思想传达给了十三爷，也让雍正爷感受到自我认同和自由的重要性（这两个算是勉强笑到最后了），但历史却仍旧没有任何改变。大概很多人看完该剧，都会产生强烈的宿命感：即便是今人的观念也无法改变历史。要真是这样，那未来的新观念又怎么会解开今人的牢笼呢？这当然错了，因为前提错了。

用感情来解决制度-缺陷，用更多的权力来解决权力产生的问题，用过往历史的确定性强化权-力和观念的绝对性，用古代的旧观念枪毙掉今日的新观念，这多让人窒息啊。

登上再华丽的列车，如果方向错了，不仅是无价值，更是损失。希望这才是编剧和导演们想表达的。

        看完电影我有了一个巨大的困惑——到底是什么原因让我看了预告片觉得这会是一部讲述三个怀揣电影梦想的中国年轻人在好莱坞拼搏奋斗的故事？？？不得不佩服自己的脑洞。
        预告片中赵薇坐在车里看黄晓明和一个女人在闪亮的灯光中拥抱，我已经自己脑补成了两个来好莱坞实现电影梦的年轻人最终一个成了镁光灯下的主演，一个仍旧路人甲，或者是相爱两人各自在别人的故事里上演悲欢离合这种张爱玲范儿的剧情。结果······看到电影里这个片段我内心是崩溃的，原来是英雄救美、第三人退场而已。我的脑洞真是没救了。
        电影开篇故作高深地讲了一些关于“一成不变的人生”、“计划”什么的，还加深了我对自己臆想出来的励志主题的肯定。结果，哗一下，分手戏码出来了，然后，哗一下导游薇出来了。直到枪战打完，犀牛角曝光，我才真正死心，接受这部电影的主题是这么恶俗的一个在追前女友的过程中遇到真爱的故事。剧情恶俗没关系，毕竟编剧不是神，这么多影视剧翻来覆去的写也很难在主线剧情上写出花来。但是，这么老套的剧情，还有那么多不符合逻辑的地方，编剧也是挺神的。前一秒小明英雄救美把前女友抱在怀里，下一秒就出现在北京机场和薇薇湿吻，说好的铺垫呢？你们人类的感情都是这么难以捉摸吗？
        这一部讲述背叛、真爱、基情、友情的情感大戏，还有着炫酷的飙车、枪战、爆炸、功夫元素，蕴含影射了中美文化差异、种族歧视等热门议题，所有这些，全都无缝融入了一个跨国走私犯罪的大案侦破过程中。以上，还没有包括本片最最主打的两个元素，勇闯好莱坞和致敬经典。可以想见是一部多么宏大的叙事。
        然而······呵呵······
        毁掉这部片子的不仅是编剧，还有演员演技也是硬伤。我觉得，开篇那一段表现男主人公循规蹈矩的生活的，是不需要旁白的，靠演员的表演和场景、道具的配合完全可以做到，但没有旁白注解我完全不能理解小明哥复杂而深邃的神情是想表达些什么。赵薇的演技应该是很好的啊，幽默感也不差，为什么在这部电影中是这样的表现我很难理解。她抖的包袱我大多笑不出来，和小明的感情进展的更是莫名其妙，一点火花都没有。佟大为的演技对于他的角色来说是够了的，这个插科打诨制造笑料的角色担当他并没有辱没，演的也很卖力。另外值得表扬的只有一众歪果仁配角了。
        电影的定位是喜剧，里面确实很多包袱，很多笑点，大多数我都能get到，跟中美本土文化结合的也算紧密，挺现实的幽默，有些小讽刺还很到位。但不知道为什么，仅仅是认识到“演员刚刚抖了一个好笑的包袱”，但笑不出来。这中间欠缺的是什么，我回来仔细想了一下，应该就是演员的表演。好的喜剧电影，是让你根本没有意识到有抖包袱这件事就已经哈哈大笑了的，演员做戏痕迹太重，毁了一些精巧的段子。另外，佟大为时不时冒出来的，“如果在电影中应该如何如何”真是笑不出来，我尽力了。
        片中很多致敬经典的镜头，但插入的太生硬了，就像是仅仅为了把他们加进来博一个宣传噱头或者观众眼前一亮，打乱影片节奏（如果有的话）还没有实际意义。记得有一个场景终结者的两位老汉和佟大为跳起了舞，一瞬间我以为自己在看印度片。
        欣慰的是，在放映厅听了一遍钟汉良的主题曲《普通人》，对我来说已经值回票价。
        刚来豆瓣，第一篇影评。最近发现看导演选择观影不靠谱、看编剧不靠谱、看演员也不靠谱，连连入坑被恶心了之后，来豆瓣找电影看，希望以后能有效避开雷片~

这篇影评可能有剧透 【爛如喪屍之作｜畢明：可看可不看】 一街都係：Smombie。Smartphone + Zombie，2015年度潮語之一，發源地為德國，形容那些拿着手機便沒有了人性，如鬼上身的喪屍。新科技把人性吞噬了，失去了自主，失去了生活，失心瘋一樣成為只有軀殼，沒有靈魂的「機屍」。 《喪屍手機》...  (展开)

影片开始阶段的气氛营造得很好，让人觉得事件背后肯定有大阴谋。报社总编的表现也很容易让人产生怀疑。但是随着剧情的发展，观众越来越失望，真相越来越清晰，阴谋却越来越小。而且故事发展变化非常突兀，没有一种水到渠成的感觉。虽然并不难看，但是却也不算佳作。

如果你还没下载，请不要下载了，纯粹浪费电，听我一句劝，没错的
不知道那些个跟我争《基督再临》是不是烂片的人，看到这部片是否会称颂叫好？总结一句，这是一部SB拍的面对弱智的电影

情节平淡 暗藏起伏规律 即 从一点点沉浸悲痛到悲痛的顶端（甚至自杀）再到和解
而对应的情节因男主女主稍有分别是 不愿告别（男主逃避抗拒 将钢琴推进一个屋子锁起来 任何与老婆相关的不见 不联系；女主独自蜜月 将枕头当作逝去的恋人相拥而眠）－－面对告别（男主处理老婆的遗留事务 退还学生学费；女主卖掉婚房 差点在这所房子里自杀 剂量不够而幸免于死 大概也要真正开始一个人正常的生活）
男主跟老婆的朋友上床聊以自慰 或许可以拍成一部略显黑色的特殊告别
女主的独自旅行 可以感同身受 可是不得不说 这样很蠢 确实 悲伤是和蠢连接的

石头太用力 第二次咆哮可以避免吧 林嘉欣清清淡淡 与片子气息甚合
这两人没有一个是强作欢颜的强人个性 都是在悲苦的大风里兜转的树叶 连跟大风搏斗的意志都不见
可能是作者太作者意识了

The Lost City of Z is a very long way from a true story — and I should know
A new Hollywood film hypes Percy Fawcett as a great explorer. In fact, he was a racist incompetent who achieved very little

The new film The Lost City of Z is being advertised as based on the true story of one of Britain’s greatest explorers. It is about Lt-Col Percy Fawcett. Greatest explorer? Fawcett? He was a surveyor who never discovered anything, a nutter, a racist, and so incompetent that the only expedition he organised was a five-week disaster. Calling him one of our greatest explorers is like calling Eddie the Eagle one of our greatest sportsmen. It is an insult to the huge roster of true explorers. Had the advertisement been about a soap powder, it would fall foul of the Trade Descriptions Act.

Percy Fawcett joined the army immediately after school, with a commission in the artillery in 1886. The next 20 years involved garrison duty in Ceylon and postings in Malta and England. The only significant events were getting married and becoming a devotee (like many others) of the charlatan psychic Madame Blavatsky. Fawcett’s game-changer came in 1906, when he was 40. The army let him take the Royal Geographical Society’s course on frontier surveying. Far away in South America, Bolivia had just sold its rubber-rich province of Acre to Brazil, so it needed its new north-western boundary mapped. The Bolivians approached the RGS for a mature surveyor to do this. The society’s secretary asked the newly qualified Fawcett whether he wanted to go; he accepted, reported for duty in La Paz and was at work on the new Amazonian frontier by the end of the year. This survey was the best thing Fawcett did. But he described it as boring, because the new frontier was all along rivers. This was the height of the great Amazon rubber boom, so he and his team cruised from one comfortable rubber barraca to the next, taking their regular measurements.

Fawcett’s only publications were a series of papers in the Geographical Journal about his mapping work. But he kept a journal, and in 1953 his son Brian edited this and other papers into a book called Exploration Fawcett. He emerges from it as a typical Edwardian colonial officer — friendly with South Americans but looking down on them, appalled by the cruelty at some rubber stations, full of gossip about life on this remote but boom-rich backwater, and uninterested in nature apart from banalities about dangerous snakes and irritating insects.

In 1908, the Bolivians asked Fawcett to survey another of their frontiers with Brazil: a small river called Verde, far away at the north-eastern corner of the large landlocked country. The preparations were appalling. Fawcett took minimal supplies, since he was accustomed to being fed by rubber stations. This was the end of the dry season with the river at its lowest. So they soon had to abandon their boat and continue on foot. After only a week, all food was exhausted and they were really starving. Fawcett casually remarked that five out of his six peons died from the effects of this five-week disaster. This was the only expedition he led into unexplored territory.

The Bolivians invited Fawcett back in 1910, this time to map part of their boundary with Peru. It involved paddling up a frontier river called Heath and two meetings with indigenous peoples on the banks. The first group fired arrows and guns over their heads. But Fawcett waded ashore with presents and shouting a few words of ‘Chuncho’ (the Peruvian word for all forest peoples) that he had memorised but did not understand. That was the only time that Fawcett attempted any language other than Spanish. Further up the Heath river, Fawcett met a tribe he called Ecocha (now Ese Eja) whom he really liked. They were ‘embarrassingly hospitable’ with their food, so Fawcett spent a few days with them and recorded something of their ethnography. He returned for a second visit in 1911.

After a final survey for the Bolivian government in 1913, of the upper Beni river in the Andes, Fawcett went sightseeing in central Bolivia. He and two companions were paddled down the big Guaporé river. They stopped at Mequens on its Brazilian bank to visit the Swedish anthropologist Baron Erland Nordenski?ld and his attractive wife, who provided guides to take them on a walk inland to visit a people they called Maxubi (now Makurap). The Maxubi were friendly and hospitable, but continuing on a forest trail Fawcett met another tribe (probably Sakurabiat) to whom he took a violent dislike. When one aimed a drawn bow at him, Fawcett shot the man with a Mauser revolver — absolutely forbidden by Brazil’s Indian Service. He described them as he imagined Neanderthals or Piltdown Man to have looked: ‘large hairy men, with exceptionally long arms, and foreheads sloping back from pronounced eye ridges… villainous savages, hideous ape men with pig-like eyes.’ No Amazonian Indian has body hair or looks remotely like this — I know, because I have spent time with over 40 different peoples. These two groups, and the two on the Heath, were the only tribal people seen by Fawcett. He liked two of them. So it was strange that he wrote racist gibberish that ‘there are three kinds of Indians. The first are docile and miserable people, easily tamed; the second, dangerous, repulsive cannibals very rarely seen; the third, a robust and fair people, who must have a civilised origin.’

When Fawcett was in the cattle country of central Bolivia in September 1914, news came of the outbreak of war. So he hurried home and by January 1915 was back in the artillery. In his late forties, he was too old for frontline service; but he fought a good war, ending as Lieutenant-Colonel.

In one of his pre-war lectures to the RGS, Fawcett had spoken of possible ancient ruins in the Amazon forests. He was now told about a scrap of paper dated 1743 in which bandeirantes imagined that they had seen a deserted city in the jungles. (The bandeirantes were slavers who scoured the interior of Brazil for Indians to capture. Although most of these thugs were illiterate, others did write reports about their travels — none of which said a word about seeing ruins.) Fawcett gave this imaginary ‘lost city’ the codename Z, and finding it became an obsession.

The easiest forest tribes to visit in Brazil were on the headwaters of one of the Amazon’s southern tributaries, the Xingu. A German anthropologist had contacted a dozen amiable peoples there in 1884; and since then they had been visited by seven groups of anthropologists or Indian Service officials. All had walked in by the same trail. So in 1920 Fawcett tried to follow this route — even though it was nowhere near where the chimera city might have been. His plans went wrong, so he got no further than a ranch halfway along the trail. In 1921 he searched for the mythical city down on the Atlantic coast, by train inland from Salvador da Bahia; but, hardly surprisingly, the miners there knew nothing.

In 1925, by now penniless but desperate, Fawcett tried again to reach the upper Xingu tribes. He now took two inexperienced ex-public schoolboys, his son Jack and Jack’s friend Raleigh Rimmel. The old surveyor made two suicidal pronouncements. One was that the trio should travel light, with nothing more than small packs. Everyone in Amazonia knew that you could not cut trails and keep your team fed with fewer than eight men. (I can confirm this, having done months of such cutting and carrying.) But Fawcett sent their pack animals and porters back, and continued with only his two novices. His other dictum was that Indians would look after them. This was equally dangerous. The Xingu tribes pride themselves on generosity; but they expect visitors to reciprocate. All expeditions in the past four decades had brought plenty of presents such as machetes, knives and beads. Fawcett had none. He committed other blunders that antagonised their hosts. So it was only a matter of days before they were all dead.

Twenty years later, Chief Comatsi of the Kalapalo tribe gave a very detailed account of Fawcett’s visit, reminding his assembled people of exactly how they had killed the unwelcome strangers. But the German anthropologist Max Schmidt, who was there in 1926, thought that they had plunged into the forests, got lost and starved to death; this was also the view of a missionary couple called Young who were on another Xingu headwater. The Brazilian Indian Service regretted that Fawcett, who was obsessively secretive, had not asked for their help in dealing with the Indians. They felt he was killed because of the harshness and lack of tact that all recognised in him.

Such was the sad tale of this incompetent, whose only skill was in surveying. But the disappearance of an English colonel while searching for a mythical ancient city in tropical rain forests was a media sensation. Two expeditions went to try to learn more. There was revived interest in the 1950s with the publication of Exploration Fawcett and the Kalapalo chief’s account of how they killed the Englishmen. Then it was forgotten until 2009 when David Grann, a talented writer, published The Lost City of Z. Unfortunately, Grann hyped the story out of all proportion and wrongly depicted Fawcett as a great explorer.

As he cheerfully admitted, Grann had no experience of rainforests. But he let his imagination run riot, with pages about ferocious piranhas, huge anacondas, electric eels (actually a fish that has never killed a man), frogs ‘with enough toxins to kill 100 people’, ‘predator’ pig-like peccary, ‘sauba ants that could reduce the men’s clothes to threads in a single night, ticks that attached like leeches (another scourge) and the red hairy chiggers that consumed human tissue. The cyanide-squirting millipedes. The parasitic worms that caused blindness…’ and so on. Everyone who know tropical forests, including me, knows that almost every word of this is nonsense.

Fawcett himself gave a simple account of his four surveying journeys for the Bolivian government. But for Grann, ‘in expedition after expedition… he explored thousands of square miles of the Amazon and helped redraw the map of South America’. Fawcett admitted that he was ‘a greenhorn in the jungle’ and knew nothing about nature. But Grann wrote that he moved ‘inch by inch through the jungle, tracing rivers and mountains, cataloguing exotic species… [until] he had explored as much of the region as anyone’.

For Grann, Fawcett was competing against other explorers ‘who were racing into the interior of South America’. The only study that Fawcett made after leaving school in 1886 was his RGS surveying course. He never mentioned any library research. But for Grann he was ‘almost unique’ in viewing 16th- and 17th-century chronicles ignored by other scholars; he re–evaluated El Dorado chronicles and consulted ‘archival records’ and ‘tribesmen’ in ‘piecing together his theory of Z’. Not a word of this was true, either.

Grann wrote that, as an author, he would have been lost without my three-volume, 2,100-page history of Brazilian Indians and five centuries of exploration. He quotes quite often from my books. So he had no excuse for describing Fawcett’s brief visits to three indigenous villages as the ‘discovery of so many previously unknown Indians’, from whom ‘he learned to speak myriad indigenous languages’, and adopted ‘herbal medicines and native methods of hunting [so that he] was better able to survive off the land’. Equally absurd was his rubbish about cannibalistic tribes, blow guns with poisoned darts, or Kuikuro menacing him with ‘gleaming spears flickering’ from the undergrowth (they never used spears, or had metal even, before their contact 130 years ago).

When the colonel vanished, Grann writes that ‘scores’ of explorers tried to find him, and that ‘one recent estimate put the death toll from these expeditions as high as 100.’ Actually, only one search expedition reached the Xingu, led by George Dyott in 1928. (It found that the three Englishmen had been killed by Indians.) The only other expedition was in 1932, but it got only as far as the Araguaia river far to the east. The death toll from these two attempts was zero. In 1935 a ridiculous actor called Albert de Winton went by himself to the Xingu and was killed by Indians who wanted his gun. So if we count him, the death toll is one — well short of Grann’s 100.

These and a great many other passages are artistic licence and hype of an absurd order. Hollywood believed everything Grann wrote, and then hyped it up more. People wishing to learn about the maverick colonel should consult his own fairly modest memoir — not the recent fantasy book and film about him. But I could recommend scores of writings by real explorers.

John Hemming is a Canadian explorer; the three volumes of his history of Brazilian Indians are Red Gold (1978), Amazon Frontier (1985) and Die If You Must (2004)

霍元甲成功变成唐僧，以嘴炮服人，怀持和谐相处的理念相处于乱世。 要杀霍元甲或霍恩弟的人，大嘴炮就来句：朋友，我只是混口饭吃，我们坐下来谈谈。要沾王止兰便宜的，大嘴炮就要你的命了。可怜的白胡子，便宜还没沾到，就死了。 圣母光环永照耀cctv8。 霍大侠，好一个为百姓...  (展开)

看完电影，我有满脑子的问题想问，但当导演说他只是想如实地记录当时的那种状态之后，我就什么也不打算问了。

存在和变化的问题，加上宗教和西藏的元素，不是简单的社会分析或哲学思考就能解释的。

所以我决定只写写观影时的刹那点滴感受。

电影画面在朴素的风景和写实的藏区中徐徐展开，勾起我对西藏的无限怀念，因为到了那里之后我就发现，炫目的高原风光和异域风情远不是最吸引我的所在。

小喇嘛在寺院里很清苦，但看上去任劳任怨，当家里几乎每个人都首先问他有没有吃苦时，他都说没有。当他为了师傅和小活佛看唐僧喇嘛VCD而跑上跑下时，我知道了为什么村里的三个小喇嘛只有他没还俗。

他的乖巧和善良在家人的关心和村里人的敬仰下让我更感心酸。尤其是西游记片头曲想起的时候。

同时他也是幸福的，有爷爷父母、师傅包括刻石老人的疼爱，有弟弟妹妹、其他小喇嘛包括小活佛的相伴。

同时他也是快乐的，执着的，机灵的。他的执着在于不动声色却暗暗坚持着自己的喜欢。他的机灵在于尽可能抓住每一个机会满足自己的喜欢，却总是适可而止。

小喇嘛的哥哥正在台上扮演着智美更登，把自己的眼珠都施舍给别人时，小喇嘛带着弟弟妹妹去向他要钱，台下为剧情深深感动的妇人就说，智美更登你就发发善心，给这几个孩子一些钱吧。

当小喇嘛不喜欢录像厅播放的香港枪战片转而就出来时，坚持让售票的小伙子把钱退给他。

当小喇嘛和弟弟想在家偷偷看VCD时，让可爱的爷爷给他们放哨。

然而当他不顾法会的开始时间、追上父亲要来西游记VCD的盒子时，我不知道他师傅给他的收音机和答应带他去拉萨朝圣，能否弥补他面对那个空盒子时的落寞。因为我忘不了他在山坡跑上跑下送VCD碟片时脚下扬起的尘土。

一如我忘不了片中动听的藏戏，忘不了影片散发出来的优雅气质。

这篇影评可能有剧透 既然要冒充就冒充到底，也成一段佳话。为了男人让妹妹受苦，为了妹妹又出卖男人。我看到的只能是为了情节硬凑时间。 堂堂一个大王，装逼装了大半部电影，然后就这么死了？大王都死了这妖不得兵败如山倒，冒充大王的意义何在？就为了让主角一剑刺死？ 大家的目标不是恢复太平吗...  (展开)

这篇影评可能有剧透 文/水金时 本片视觉效果非常好，可以说超出想象。没有看过俄罗斯科幻片的朋友，一定得欣赏一下。剧情上，本片前面的悬疑营造非常成功。主角一觉醒来发现自己到了一个奇怪的异世界，里面的秩序和现实世界是完全不一样的。一些被称为“清除者”的怪物们时刻在追杀着进入异界的人...  (展开)

时间已经过去1.5天了，然而我依然对此片的崩溃程度耿耿于怀。

不是严肃专业的影评不接受撕逼，只是一个观众的直观感受(?????)

巨！难！看！嫌弃大圣没剧情的建议去看看这个，10分制的话给2分，1分给原画，1分给中方配音，国王和高云飞声音真苏啊，惊艳极了然并卵几句话之后便当。

整个片子散得不行，情节故事无比弱鸡，小学生编的故事都比它精彩，毫无内涵故弄玄虚。所谓东方特色中国人看来尽是bug，开场轿子顶是个古建筑的亭子顶我就在心里开骂了，所谓法国中国合作请问中国都干嘛了故意不告诉他们这种可笑的bug等着观众嘲笑吗？国王头戴黑色俩耳朵那种官帽（正确名称俺不造）更没法吐槽了。然后大反派一只耳金链汉子+单边耳环，我还想，哟影射同性恋？但是想想竹林暗杀那场戏刺客被割了一只耳莫非是他，不能吧，哪个反派大boss暗杀还亲自出手落人把柄啊，结果万万没想到还真是他，我这时候都不造该说谁煞笔了，感觉导演编剧在嘲弄观众的智商。整个一个西方人眼中的东方，至于人设丑什么的我都懒得吐槽了他们高兴就好。

还有说画面美给中评的人，我觉得他们都太善良了。再美的画面也拯救不了一个纯正的煞笔电影。被夸奖的画面，其实也就开头竹林暗杀那场很不错，其他部分都是人物和画面脱节的，跟看ppt背景+动效一样，就那几张风景原画来回来去用了好几遍，构图也一直是那几个构图，视觉印象刷到40分钟就已经开始腻味了，然而全片有两个40分钟还多，所以我的心情在前半段是耐着性子看，后半段就是忍受，因为那天下午要去公司加班，如果不看完也是直接去加班我就拖延了一会儿= =。如果不加班回家玩游戏的话我真的早走了或者出门再买个票看别的。

至于亮点，还真不是没有，便当国王的声音，他在王陵那几句台词，啧啧，可舔。苏力不比【快睡吧】弱哟，虽然萌点不同_(:з」∠)_求这位配音演员的名字和其他作品……

不是严肃专业的影评不接受撕逼，只是一个观众的直观感受(?????) 重要的话要再说一遍

这本不是我喜欢看的纪录片类型，一直觉得会显得枯燥，事实上，《我在故宫修文物》也还是有些枯燥。不过近期有多位朋友安利，又只有三集，我就花了两天时间看完了。

文物修复是多么需要技术、艺术以及很多很多耐心的一项工作啊。印象比较深的是在第三集里说到每一位进入故宫工作的人都有一段很长时间的适应期。上学的时候学习艺术是非常需要创造性思维的，然而，文物修复工作却不需要这样的创造力，需要的是你能坐得住。诚然，文物很重要，承载了人类的历史，修复文物的过程也是与历史对话的过程。但是，对于修复工作者而言，这项事业让他们无法成为艺术家，而成为了名字隐形于艺术品之中的匠人。只有对文化和历史怀有敬畏之心，才能将练就的一身绝技和毕生的精力奉献出来，修旧如旧，使得文物得以重新呈现在参观者面前，惠及后代。

    达世，男，二十多岁，生得眉清目秀，学术上更是了得。他自五岁开始到研究所，跟老师阿普学习，是为数不多的几个完成了三年静修(可以理解成外派进修，其专业术语)的学生之一。那一年他毕业了(被授予修成业)，跟随老师去一个农场主家实习。

    故事就开始于农场主家，在那里达世遇见了琶玛。可惜时间太短，达利甚至没有来得及跟琶玛说一句话，实习结束，他又回到了研究所。从此，达世经常梦到那个美丽的姑娘，而且每次都会梦遗。这一切被禁欲主义的阿普老师发现了，老师建议达利去看心理医生。这个心理医生也是禁欲主义的，他一句话都没有说，只是给达利看了一本书，可能是《金瓶梅》，内容都是诋毁男女之事的，说这是如何可怕的事情，最终会被武松砍了头的。达世并不笨，他知道释迦牟尼，这个结过婚生过子的人最后没有被杀头，最后还成了佛陀。

     达世离开了研究所，跟唐伯虎一样，他先应聘长工，混入秋香家。经过命运安排的重重苦难和几多眷顾，本来只是想着一夜了之的达利如愿以偿，而且还娶到了琶玛，从此当上了农场的驸马。相爱总是容易，相处太难，尘世间大多数情侣遇到的问题都是一样的。达世虽然长相俊朗、学历又高，但是由于他从小便在研究所，缺少生活经验，他不懂得吃亏是福、也不知如何和邻居相处，他不会教育小孩，也不知道怎么抗拒别的女人。其中大多数问题都会被他老婆很好地处理了，但是最后一个问题，对于这个从小被禁欲一心想要sex还经常梦遗的小男生来说，非常困难。

     琶玛有个好朋友，大美女，每天穿露脐装(印度人)，达世曾经试图偷看她在河边洗澡。有一天，琶玛出远门，他们终于有机会鬼混一回。露脐装不仅外表火辣，内心也很狂热，她的性爱想象力让达利目瞪口呆不知所措。正如他对琶玛的追求，他猜到了开头，但是想不到结尾。

      达世，这个自信满满地逃离研究所出来追求常人生活的研究僧，遭遇了全面的打击。他本来以为摆脱了老师阿普，老师的两句先知般的话却又戳到了他的痛楚。他想回到研究所，回到简单的禁欲世界，但是他又输了。他夜里偷偷地离家出走，本以为神不知鬼不觉，却在途中遇到了先他一步的老婆。他本想说这是一个释迦牟尼式的抛家弃子追求真理的伟大行动，却被琶玛用耶轮陀罗教育了一番。他本想给老婆认错说回家好好生活，琶玛却早已远去。

      人要怎么才会满足，“是要满足一千个欲望，还是战胜一个”阿普这样问我们。

http://toppi.blogbus.com

作为一名迷恋寓言叙事的导演，萨金塞夫喜欢用几乎抽离社会背景的故事隐喻现实。在前作《回归》里，他用久别重逢的父子的一段公路旅行回溯前苏联历史，用一段伯格曼式的家庭伦理故事概括庞大的时局变幻。在《无爱可诉》里，他再次将家庭伦理剧的意涵扩宽到对俄罗斯社会，乃至地...  (展开)