梁山好汉浪子燕青（姜大卫 饰）经名妓李师师引见，日韩得到皇帝赦免，日韩梁山伯全伙接受招安，前往南方征讨方腊。梁山军一路连克郡县，同时诸多好汉阵亡。大军攻打杭州城，军师吴用派出张顺（李修贤 饰）、燕青、史进（陈观泰 饰）、李逵（樊梅生 饰）、石秀等七筹好汉先行入城埋伏。李逵在城内打草惊蛇致使杭州全城戒备，燕青使计脱身，石秀为了给义兄报仇与敌将石宝同归于尽。城内其他人活捉方腊之子方天定，史进断后英勇战死。杭州城外，燕青力战南方相扑高手司行方，返回梁山伯大营。大军计划以涌金门为突破口进攻杭州，武松（狄龙 饰）等将领率军攻城，讨伐方腊终成替天行道大业。
回复 :转自：http://www.filmlinc.com/nyff/2010/views-from-the-avant-garde-friday-october-1/views-from-the-avant-garde-jean-marie-straub“The end of paradise on earth.”—Jean-Marie StraubThe 33rd verse and last chant of “paradise” in Dante’s Divine Comedy. The film starts with verse 67, “O somma luce…” and continues to the end. “O Somma luce” recalls the first words uttered by Empedocles in Danièle Huillet and Jean-Marie Straub’s 1987 The Death of Empedocles—“O himmlisch Licht!…” (O heavenly light!). This extract from Hölderlin’s text is also inserted into their 1989 film Cézanne.“O somma luce” invokes utopia, or better still “u-topos,” Dante, Holderlin, Cézanne… the camera movement, recalling Sisyphus, in the film’s long shots, suggests its difficulty.In O somma luce, with Giorgio Passerone’s Dante and the verse that concluded the Divine Comedy, we find at the extremity of its possibilities, the almost happy speech of a man who has just left earthly paradise, who tries to fully realize the potential of his nature. Between the two we find the story of the world. The first Jean-Marie Straub film shot in HD.So singular are the textual working methods of Straub-Huillet, and now Straub on his own, that it is hard to grasp how far reaching they are. Direction is a matter of words and speech, not emotions and action. Nothing happens at the edges, everything is at the core and shines from there alone.During the rehearsals we sense a slow process by which ingredients (a text, actors, an intuition) progress towards cohesiveness. It is, forgive the comparison, like the kneading of dough. It is the assembling and working of something until it becomes something else… and, in this case, starts to shine. Actually it’s very simple, it’s just a question of opening up to the light material that has been sealed up. Here, the process of kneading is to bring to life and then reveal. The material that is worked on is speech. So it is speech that becomes visible—nothing else. “Logos” comes to the cinema.The mise en scène of what words exactly?The process of revealing, “phainestai”; “phainomenon,” the phenomenon, is what take splace, what becomes visible to the eye.Is “Straubie” Greece?This mise en scène of speech, which goes beyond a close reading of the chosen text, is truly comes from a distant source.—Barbara Ulrich
回复 :民国时期上海商会会长郑有道掌管着上海重要的货运码头，他成为了日本人跟各方势力拉拢的目标人物，经商有道的他周旋于各势力之间信奉金钱至上，最终在共产党人苏婉婷的感召下明白了保家必先卫国才是人生该走的正道！
钟汶
回复 :民国时期，付邵两家联姻，付家的陆军大帅府开办的映雪和维钧的订婚宴会上，林静恒前来刺杀付大帅，刺杀失败但劫持了映雪，当晚放了映雪，还给了她一串珠链。二人后来又在大街上相遇，两巡城兵见林静恒行迹可疑，追缉过程中静恒旧伤复发被映雪救回自己房里，映雪对静恒产生懵懂的爱慕之情。这一幕被付维卿发现了，维卿解释了静恒是她同父异母的哥哥。又躲过一劫的静恒开始第二次刺杀，但是很快被老谋深算的付大帅识破被抓。维卿不忍看这两兄弟相残就让映雪规劝静恒回心转意，静恒告诉了映雪杀自己父亲的真正原因。原来静恒的母亲没名分地跟着父亲（付将军）的时候，他只是同民会里的一个小头目，后来他贪图富贵叛会出卖了静恒的舅舅和外公，抛弃了静恒的母亲另娶他人，静恒母亲带着静恒躲到英国，后羞愤自杀，此时，静恒只有16岁。后来静恒加入同民会，要为母舅和外公报仇。两兄弟为了映雪而决斗，争斗中维钧的头疼又发作了（白血病）。当得知自己得了白血病后他对这份柔情毅然选择退让。林静恒后来回国，被同民会的人暗杀了，维钧主动要求去东北参战，付将军求映雪去救他这仅剩的一个儿子，把他带回北平。映雪只身赴东北。两人在那里经历了生离死别，互诉衷肠，映雪决定和维钧结婚。两人随后回到了北平，映雪产下一女，一年后，维钧含笑离去。
