The subtitle of Jean-Marie Straub and Danièle Huillet’s first feature, from 1965, “Only Violence Helps Where Violence Reigns,” suggests the fierce political program evoked by their rigorous aesthetic. The pretext of the film, set in Cologne, is Heinrich Böll’s novel “Billiards at Half Past Nine,” which they strip down to a handful of stark events and film with a confrontational angularity akin to Bartók’s music that adorns the soundtrack. The subtlest of cues accompany the story’s complex flashbacks. The middle-aged Robert Fähmel tells a young hotel bellhop of persecutions under the Third Reich; his elderly father, Heinrich, an architect famed for a local abbey, recalls the militarism of the First World War, when his wife, Johanna, incurred trouble for insulting the Kaiser. A third-generation Fähmel is considering architecture, just as the exiled brother of Robert’s late wife, returns, only to be met by their former torturer, now a West German official taking part in a celebratory parade of war veterans. Straub and Huillet make the layers of history live in the present tense, which they judge severely. The tamped-down acting and the spare, tense visual rhetoric suggest a state of moral crisis as well as the response—as much in style as in substance—that it demands.

改编自卡夫卡未完成的长篇小说《美国》，但其关注的并非真实的美国，更像是没有详细年代的关于美国的寓言。卡尔•罗斯曼由于丑闻而接受其舅舅的邀请搬去美国，然而他无法摆脱欧洲大陆旧式习惯，更糟的是，欧洲的阶级结构无法让他通过自己的双手谋生。这一电影版关注资本主义社会创造的残酷而变幻莫测的阶级关系。同时忠于原著而未添加影片的结局。施特劳布夫妇风格的一贯操作与卡夫卡氛围的完美结合：中景固定机位，面无表情的演员，人物肢体和语言刻意僵硬，强调侧面特写，镜头推进及平移刻意突兀。由此我们可以寻求到改编卡夫卡作品的带实验性的可能。

法国导演情侣组合斯特劳布-于伊耶与1991年将索福克勒斯的希腊悲剧《安提戈涅》搬上银幕，文本上采用了德国浪漫主义诗人荷尔德林的著名翻译，版本上则依照布莱希特40年代的改编，拍摄地点是西西里岛上塞杰斯塔的一座古罗马剧院遗址，拍摄时阳光明媚。影片背后文本的多层厚度赋予了本片以极强的现时性：就在拍摄当年的夏天，美军对伊拉克发起了第一轮进攻。这是一部关于教育公民不服从的作品。

影片拍摄于1967年，是至今为止关于伟大的音乐家巴赫最优秀的影片，片名来源于英国作家同名小说，片中引用的对话、信件都取自巴赫生前的真实文件档案。影片几乎汇集了当时音乐演奏界的精英，如哈侬考特、奥古斯特·温钦格等，具有非常高的史料价值。与我们平日看到肖像画上胖而结实的巴赫完全不同，由著名钢琴演奏家和指挥家古斯塔夫·莱昂哈扮演的巴赫显得瘦小文弱。影片问世后得到了当时影评界的激赏。

81-year-old master, Jean-Marie Straub, once again invents and surprises with his latest film. Kommunisten consists of six parts, five of which have been taken from his earlier works. Straub does not aim to be self-reverential, but instead wants to make different blocks (of text, time, and languages) clash so as to highlight invisible elements of feelings and politics. It is a film about human adventure, from the past century to the one ahead. In this project, all the things that the films of Jean-Marie Straub and Danièle Huillet have been based on for the past fifty years, find their most raw and recent form.

The subject of Danièle Huillet and Jean-Marie Straub’s Der Tod des Empedokles (The Death of Empedocles, 1987) is the Greek pre-Socratic philosopher Empedocles (c. 490 BC – 430 BC), who lived in the Greek colony of Agrigentum in Sicily. His theories are mentioned in several of Plato’s dialogues. He maintained that all matter is made up of four irreducible elements: water, earth, air and fire. A mystic and a poet, he is considered to be the founder of classical rhetoric. He is also thought to be the last Greek philosopher to write in verse; two fragments of his works survive: Katharmoi (Purifications) and Peri Phuseôs (On Nature). An advocate of democracy, he came into conflict with his fellow citizens of Agrigentum and, as result, was banished with his young disciple, Pausanius. When he was asked to return, he preferred to commit suicide by throwing himself into the active volcano at Mount Aetna. The German writer Friedrich Hölderlin wrote two versions of Der Tod des Empedokles in 1798 and 1800, and a final third version in 1820, all three ultimately unfinished. They were conceived as five-act tragedies and all three differ in plot. According to Michael Hamburger, Hölderlin’s English-language translator, the main reason why Hölderlin finished no version of the play must be that he remained too closely identified with Empedocles, at the very period in his life when his own view of the poet as philosopher, prophet and priest – and as tragic hero – was subject to perpetual crisis and re-examination. Huillet-Straub’s The Death of Empedocles is based on Hölderlin’s first version (the longest of the three), whereas Black Sin is based on the third version.

十九世纪中期，意大利正处在奥匈帝国水深火热的统治中。为了解放祖国，轻骑兵上教安吉罗（奥利维•马丁内兹 Olivier Martinez 饰）密谋发动暴动推翻殖民统治，然而却因计划外漏而不得不流亡法国。因为儿时好友的出卖，安吉罗在法国受到了奥地利间谍的追杀。逃亡中的安吉罗无意闯进了法国的一个瘟疫区，那里哀鸿遍野，人们近乎疯狂。当地人认为是安吉罗投的毒药，安吉罗无端又成了追捕的对象。 一天，安吉罗无意中从屋顶掉到了一间阁楼里，偶遇了与丈夫失散了的女子宝林娜（朱丽叶•比诺什 Juliette Binoche 饰）。得知宝林娜现在处境艰难时，安吉罗决心帮助她找回她的丈夫。当他们在疫区穿行时，宝林娜不幸身染疫症……

本片是特吕弗著名的“安托万系列”的第四部。 25岁的安东尼（让-皮埃尔·利奥德 Jean-Pierre Léaud 饰）与克里斯汀（克劳迪·贾德 Claude Jade 饰）结了婚，并在自家楼下开了一家深得左邻右舍喜欢的小花店，日子虽然平常，却也充满 小忧伤与小甜蜜。阴差阳错，他在水利公司谋得一份差事，工作中结识冷艳的日本女子Kyoko（Hiroko Berghauer）后，他被对方身上的异国情调深深吸引，两人坠入爱河，不久他与克里斯汀分居。但与东方美人一起生活时，巨大文化差异令他日益思念克里斯汀。

电影改编自伊朗女插画家Marjane Satrapi的同名漫画，以自传的形式讲述了自己的成长经历，反映了伊朗的社会变迁。 1979年之后，伊朗发起了伊斯兰教革命，社会动荡不安，革命的失败更使伊朗失去民主的希望，日渐保守，人民苦不堪言。九岁的Marjane早熟、敏感，她聪明地瞒过官方爪牙，迷上了西方朋克乐队和流行音乐，沉浸在自己的世界。 两伊战争爆发之后，伊朗的生活更加艰难，Marjane渐渐长大，越来越大胆的行为让父母担心不已，她14岁那年，被父母送到了奥地利上学。 在奥地利，Marjane身为一个伊朗人，不得不面对别人的歧视和自卑的情绪。当她终于克服了心理障碍，赢得大家认可的时候，爱情的伤痛和对家乡的思念，却使她决定回到父母身边。 此时的伊朗，依然经历着战火的洗礼，宗教对妇女生活的限制越发严苛，Marjane开始怀疑自己是否应该在这个充满专制的国度继续生活下去。

巴黎的医生亨利•拉博西用理性科学，并且借助小白鼠实验来表述人的一系列精神活动。故事主角让•勒•加尔出生在巴黎，在小岛上和爷爷一起长大，在同学的帮助下当上了新闻部部长，顺利结婚生子。而后却与女演员让妮娜坠入爱河。让妮娜在巴黎贫穷地区的工人家庭中长大，却立志想成为演员，被父母横加阻拦后她离家出走，岂料当上话剧演员后顺利走红，从而结识了让•勒•加尔并与之相爱。哈格努（杰拉尔•德帕迪约 Gérard Depardieu 饰）出生于一个农场主家庭，因不满父亲管教离家谋了纺织厂技术总监的职业，并与未婚妻阿莱特结婚生子。后单位新晋职员维斯塔特却将哈努克的职位夺取了。三人的命运最终将会如何呢？

影片根据莫帕桑三个短篇组合而成：第一个叫做《面具》，讲一个老人如何借助一副奇妙的面具来恢复青春的容颜，舞会的场景非常著名；第二个《泰列埃夫人之家》讲一个妓院因为暂时休业，老板带着一帮妓女到乡间玩耍，并发生短暂的恋情；第三个《模特儿》讲一名女模特儿因恋上艺术家，跳楼自杀，摔成残废，艺术家跟她结婚

比利·怀德导演的第一部电影