这篇影评可能有剧透 这部电影在我心中就是满分电影。 I belive this court is guided by law, not by fear. 最后穆的自我称述，太精彩了。 电影里几个人物的变化: 1南希从一开始只是单纯的为自己的法律信念而战，变成真正关心穆，穆对于她来说，从'the case'被辩护人变成You，一个有血有肉，有爱有...  (展开)

前一阵子看了好几个机器人题材的电影预告片，搞得我有些傻傻分不清楚。辨识起来尤为困难的有三部，一部是《第九区》原班人马打造的《超能查派》，一部是我的男神多姆纳尔格里森参演的《机械姬》，还有就是这部奥创纪……机器纪元了。最后费了番工夫，总算是找到区分他们的关键：其他两部暂且不提，只要记住看上去最穷的那部是《机器纪元》就可以了。

虽然是全程英文的科幻片，但本片其实是地地道道的西班牙电影，所以气势上肯定比不过财大气粗的好莱坞电影。本片没办法提供好莱坞科幻片那种视觉盛宴，只好在文戏方面尽量做到最好。应该说本片算是一部合格的文艺科幻片，虽然没有提出特别新颖的见解，但总还能激荡起观众的一些情绪，引起一些共鸣。如果要类比的话，本片算是《后会无期》勾兑了《猿族崛起》。它有着类似《后会无期》的荒凉感，而且跟《后》一样，说了很多大道理，依然过不好这一生。《猿族崛起》的即视感就更明显了，本片后半段的剧情进展与《猿族崛起》同步率不断提高，而且本片最经典的一句台词里恰好还包含了猿“Ape”这个单词。貌似说出那句台词的机器人还是哈维尔巴登配的音。只不过，在与上述两部电影的交集之外，本片缺少的恰好是它们各自最具商业性的卖点：《后会无期》的搞笑戏份与《猿族崛起》的华丽视觉特效。而本片也就因此显得干涩且缺乏吸引力。

没有喜剧色彩与大场面，本片最后能作为招牌的就只有在全球具有广泛知名度的安东尼奥班德拉斯大叔了。像我这种从《杀人三部曲》开始接触班叔的，习惯了看他留着飘逸长发的潇洒浪子模样，对着本片里他扮演的这个普普通通的光头大叔居家男人，完全找不到撸点。这个角色虽然随着剧情的推移而在影片后半段经历了三观重建与立场转变，因此显得层次比较丰富，但终归不算是个精彩的人物。这也难怪，因为就像《猿族崛起》的真正主角是以美猴王凯撒为首的猴子们一样，本片重点刻画的是那群看上去笨手笨脚的机器人，班叔就像是《猿族崛起》里的付兰兰一样，甘当绿叶与陪衬。演员方面，本片其实还有个噱头，那就是这应该是安东尼奥班德拉斯与梅兰妮格里菲斯最后一部以夫妻档的形式参演的电影了。电影拍摄的时候他俩还是携手走过十几年的模范夫妻，到上映时却已经分手了，世事无常。梅兰妮在片中出演了个打酱油的机器人专家，露脸没多久就因为被熊孩子暗算而领了便当。不过本片的第一主角、卖淫机器人克里奥也由她配音，这么一想，她与当时还是自己丈夫的班德拉斯对手戏还是挺多的。

《猿族崛起》中，人类是完全不把猴子们放在眼里的，结果最后不作不死，终于引火烧身。而本片则是人类在发明机器人之初就很清楚潜在的威胁，所以全神戒备、千方百计的压制和封堵机器人觉醒和进化的可能。可惜最后还是无边落木萧萧下、不尽长江滚滚来，当机器人学会了爱护自己的身体甚至学会了用自己独特的方式去繁衍后代，人类也终究不得不把接力棒交给它们，等待它们走上历史舞台的中心。这一点上本片也与类似题材的好莱坞电影不同。好莱坞要拍机器人的崛起，一般是含有一层警示和反思的意思在里面，提醒我们注意过度依赖技术的潜在威胁。而本片当中，从一开始就展现了机器人对人类完全无害（除了后面克里奥的儿子虽然为了救男主角而杀死了反派，但也与好莱坞电影里常见的邪恶杀人机器完全不是一回事）。对于机器人终将取代人类这个无奈的现实，导演的态度似乎也比较坦然。

三个机器人制作婴儿机器人那段，背景音乐气势恢宏，衬托出一种仪式感。在机器人眼里，他们此时在做的事情，是如同人类的分娩一样关于新生命诞生的严肃工作。最后“顺产”下来的那个机械婴儿，造型还真是让人类有点难以接受。机器人比起人类来要务实的多，克里奥在人类难以生存的沙漠看到蟑螂爬来爬去，很自然的会选择这种能增强生命顽强指数的身体结构而舍弃人类不实用的两足直立的体型，来作为自己儿子的外形。同样从实用的角度出发，她也就懒得教自己儿子说人话了。如果本片有续集的话，可以考虑这样发展：克里奥最后还是没有逃脱人类追杀，临死之前向班德拉斯扮演的雅克托孤。从此以后雅克跟克里奥的儿子同甘共苦、相依为命了若干年，一直把它当亲生骨肉一样教它养它，并给它取了个人类小孩子的名字，寓意茁壮成长、身体健康。

这篇影评可能有剧透 蠢白人作死的故事。男的蠢，女的蠢，最不蠢的是坏人，但是居然蠢白人给干掉了。编剧脑洞大到没大脑。演员演得越好越越蠢。 男的就是不听劝，不断的说，我温柔我爱你我守护你，一边不听劝的跟女主大小声。精神分裂么，这么有毛病的一个人女主还死心塌地的。男主觉得有危险，跟女...  (展开)

吃药有药引子，点炮有炮引子，在电影《男神时代》中，李菲儿扮演的妖子，就是一根情引子，她不是万众瞩目的华丽灰姑娘，而是让两大颜神任言恺和李贤宰相爱相杀的借口，如果没有她，两人又怎么能上演这一幕幕爱恨娇嗔的撕皮大战？
任言恺，李贤宰，两个从《小时代》系列中走出的男神，一个是高冷有型的霸道总裁，一个是浪漫多金的暖萌初恋，两人都情深一片，面对如此严峻的“甜蜜抉择”，若换做你是妖子，你会怎么选？无论你偏好哪一边，你都不得不承认，这简直就是飞来艳福，让你心甘情愿沉溺其中不愿自拔……
但鱼翅与熊掌往往二者不可得兼，所以到底该选谁，还得好好掂量一番，但也有一句话是，天上不会掉馅饼，妖子更要掂量的是，这两个这么优秀的男人，为什么会对自己这么好？真的不是在做梦吗？
特别是当李贤宰出现在妖子公司，跳上了桌子，向全公司宣布这是自己的女朋友，谁都不可以对她不好的时候，你有注意到他其实是在挑衅任言恺吗？那种傲娇，岂是你等直男癌所能感觉的到的呢？
但是，这仍然是一部可以让青春的小女孩和轻蠢的大龄圣女们感到高潮将近的影片，因为故事中最为心动的，除了两男各有千秋的颜值、身材、身家之外，应该就是爱情了——那种拱手河山讨你欢，甘愿为你倾尽所有，即便是负了天下也绝不负你的爱情，踏遍世界不可得唯有在这短短的一个半小时时间里，可以醉生梦死一次。
爱情本就是个艰难的选择题，选择一个，注定伤害另一个，另一个不是不好，只是心门已经关闭，只能把他拒之门外，电影开启暴虐模式不知道将赚到多少软妹子的眼泪。相比《小时代》里略显青涩的表演，任言恺和李贤宰在《男神时代》里的角色更有挑战性，更能发挥一个新人演员的潜力，看得到他们的成长和蜕变，不止是有帅气皮囊的花瓶，而是真正能演好角色的演员。所以，与其被那个妹子进行二选一的选择，何不两方自我选择呢？如果不能在一起，那就恨到骨头里，或许这才是这部双男神电影的精髓所在。
所以，影片里不仅有各种浪漫温馨的场面，两位高颜值男主角任言恺和李贤宰更是在这场“灰姑娘争夺战”中献上“床戏”、“激吻”等大尺度表演，爱情战火、男色对决，双双上升到全新的高度，实在不能不让人期待。或许，这部高颜值、高质量、高人气的浪漫爱情大片，在票房上也能让人惊喜多多，如果不是，那观众真是错失了太多的养眼机缘。

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)

当我们充分的享受高科技带来的便利与快捷时，我们也在不断的出卖我们的隐私，我们成为无可隐慝的透明人，但是其码，我们还有最后的选择权，在许可下。---题记

我向来喜欢看富有挑战性的电影体裁，但并不代表我喜欢看大制作，大手笔的电影。《星球大战》就除外，我看不出这部讲述人类未来战争史的电影有什么地方值得被歌颂，那些老套的剧情和天花乱坠的运用电脑做出的画面有什么样的吸引力，我甚至觉得它还没有日本架空小说《银河英雄传说》来得精彩，如果银英传能拍成电影，那么花多少钱我都会想一睹它的风采。

由Steven Spielberg导演的电影向来不能只看电影的质量，而应该从精神上去相信导演，相信这部作品中，他会向我们传达一个信息，一个不会令我们失望而且必要的信息。正如当我们用心的将电影《The Matrix》（《黑客帝国》）看一遍思考一遍，你就能得到一个让你感到惊恐万状的结果一样，这部电影也同样传达着相同的主题：意识能否被删除，意识能否影响未来？

在未来高科技无处不在的存在于我们生活的每一个角落时，当我们的一举一动都受到严密监视时，甚至于未来发生的事情都在我们的掌握之中，我们的思想可否在下一秒钟，做出自己的选择？为了预防犯罪，为了平息高谋杀案比率的增加，运用科技的不断努力，已经可以通过“预测”来达到预防犯罪了。当一个人的犯罪意图已经产生时，他就被宣判有罪，接下来，他的犯罪目的不会达到，因为已经有警察将他在现场逮捕。

电影《Minority Report》，抛开那些精彩绝妙，惊心动魄的画面不论，单从精神内涵上来说当未来可以被预测的时候，是否觉得有些可怕。当这种“预测”的能力被用在阻止犯罪发生这种令所有人都深感遗憾的事件上时，那些表面上看起来取得了很好效果的预警机制，实际上潜伏着一股被某些别有用心的人进行反控制的行为意识。

意识，就象一把双刃剑，它既能被轻易的读取，也能在人类主观的控制下发生极速的转变。在这部电影中，意识就是人类控制的对象。人类以为控制了意识，就可以控制事态的发展，但却忽略了意识既然是人类大脑发出的信号，也会在下秒中被改变。或许在这一点上，所不能控制的不是意识被读取的过程，而是意识所要导致的结果。那些被预测的未来是不会被改变的，因为被杀的人还是会被杀死（尽管在电影中，大多数被害人都在最后时刻因为擒获了凶手而得以继续活命，但是少数人还是会被杀死）。最后，只要有少部分人被杀死，这个“犯罪预测”系统就是不完善的。那么，那些希望这个系统永远运行下去的人就会利用这个系统来达到他们的目的，包括运用间接改变意识这种高明的手法，企图蒙骗过“犯罪预测”。到了这个地步，这个系统就成为可以成为少数人控制未来的武器，再到最后，不说你也会明白会出现什么。

Minority Report少数派报告作为被遗忘的预言，它真正预言出在一片完美形式下不被人们所注意到的少数意识，这些意识或许是好的，或许是坏的，或许总有一天，它会毁灭掉这个世界。

未来是可以被改变的，在当下所做出的意识就是在过去所被预测中的结果。

说烂片有点过了 但说一般有点假，看样子只有陈国坤一人对李小龙了解一些，其他人估计只知道名字。

找了一大推三流演员...还不如找几个好演员 ，好片不是用人数堆出来的。

看过采访导演的视频 给人的感觉就是导演因该去拍李逵传奇或者武二郎传奇。

东方不败，不败的英雄却摆脱不了命运的捉弄。“苗族连年天灾，五谷不生，朝廷又迫害我们”，“苗人被汉人视为贱民，今朝我们所做的一切，都是光耀苗人后世的功业”，东方不败为族人练就葵花宝典，为苗人的天下挥剑自宫。“我为天下人撒血断头，可是天下又有几个人记得我东方不败，其实负心的应该是天下人。”为大业，不惜违反神教法旨囚禁任我行，聚军三万，却在北上之前功亏一篑。成者为王败者寇，终于成了一代罪人。当令狐冲听着他的笛声吟出：“天下风云出我辈，一入江湖岁月催，宏图霸业谈笑中，不胜人生一场醉”的时候，东方不败是否早就厌倦这吃力不讨好的救世主角色？一个令狐冲，是不能让他败的。日月神教内乱不断，连最亲近的侍妾诗诗都不理解他修炼葵花宝典的苦心，可笑东方不败的自我牺牲反而成了人间笑柄，换不来众人归心，一切辛劳均付诸流水。是负心的天下人让东方不败自己放弃了这拯救天下人的使命。直到顾长风这个彻头彻尾的崇拜者，告知“东方不败仍在翻云覆雨，你不杀伯仁，伯仁却为你而死”的消息，他又燃起了救世的慈悲心。可是，他说“如果你泄露我的身份，我不止要杀人，还要杀你”。这个假死的人，已经不愿意做东方不败，东方不败是个失败者，宏愿济世却孤掌难鸣的悲剧，他不愿意重来。可惜，命运不以他的意志为转移。愚昧的苗民宁愿血祭他的草人像，也不相信眼前这个真实的东方不败。他真正的心愿是让苗人远离痛苦过上幸福的生活，可是，偏偏事与愿违，邪恶的人假借东方不败的名兴风作浪；爱他的人扮作东方不败受尽相思的煎熬；敬他的人以他为神却更加愚昧无知。一切的一切，都让他更加心灰意冷。东方不败到底是谁呢？他的努力到底是为了什么呢？而他自己又是谁？他实在想抛开烦恼，做回真正的自己，换上红装，和一班歌姬饮酒欢笑，唱着“爱恨一笔勾销，对酒当歌我只愿开心到老”。可是做平凡人也痛苦，手无缚鸡之力的人注定要任人宰割。他东方不败不能做凡人，更做不了照见苦难只会度人六根清净的佛，他嫉恶如仇，恨人之可恨，怨天之不公，他要成魔，让天下人都恨他。既然大家都因他痛苦，那他就要赐予众人死亡——这唯一不生不灭不垢不净的极乐。

至于爱情，东方不败是自我的，尽管他心存天下人，但他却从不给任何人信任。没有信任的感情，怎么能称之为爱情？没有爱情的东方不败，只会更加孤僻更加自我。雪千寻则完全相反，她这一辈子都在为东方不败而活，活的没有自我。没有自我的人，才拥有纯洁无比的赤子之心，也才能让东方不败这样的人感动。不计回报的爱，让雪千寻珍惜和享受每一点一滴和东方不败有关的东西，回忆、笛声，甚至只要看见他的影子，就幸福的无以伦比，而这些，是自我的人所享受不到的。听着这个“从来只是他见人，没人能找他出来”的东方不败说：“雪千寻，快回到我身边来”，雪千寻含笑而终，她是最幸福的人，得到了最想得到的，此生足矣。王祖贤烟雾蒙蒙的双眼实在是令人难忘，时而妖娆，时而温柔，真是人间极品。

很多人都讨厌顾长风，看起来道貌岸然，满嘴仁义道德，实际虚伪至极，野心十足，想替代东方不败拥有忠贞的雪千寻。我到认为，他是另一种类型的东方不败崇拜者。他慕名到了黑木崖，引出了东方不败，这都是因为他崇拜这个传说的英雄。后来，体会到东方不败的痛苦，哀其不幸，也怒其不珍。他爱上了雪千寻，却也都是发乎情止乎礼。在东方不败面前抢夺雪千寻，是为了让东方不败正视自己的内心，他并不是真的一无所有，也让雪千寻死前得偿所愿。向东西方不败挑战，是要让东方不败知道不成大业是因为他没有帅才。天下人负心也许根源是因为他不相信天下人。顾长风给东方不败的是死谏： “无论得与失，就是你自己” 唯有崇敬甚深方能如此就死。

就如世事一样，孰对孰错，永无定论。但如果，所有人都不这样极端，不这样执着，多一些辩证，也许结局会有所不同。个人认为，这部电影实在是巅峰之作，其中隐喻的人生哲理比前两部更加深入。

“哎”，是招呼，也是叹息，沉默即擦身而过；轻唤一声，则留住一个人。整个片子给人一种不确定的忧伤，男女主人公因为自己的不成熟而错过了彼此也因为自己的犹豫而错失相爱的机会。片子以哎开始也以哎结束，构成前后呼应的效果。“哎”这个字贯穿整个片子，男女主人公因为哎相识却也因为哎分离。
有一个镜头是男主人公对着地下通道喊“哎”，可是他却并没有耐心的等待女主人公的回应，在女主人公返回时他已经离开。导演通过这个镜头告诉观众有时在你不经意间你已经错过了一些事，在你转身离开后你也许错失了一些东西。片中有一处导演把男女主人公至始至终都放在一个镜头里，这是唯一一个让观众感受到具有暧昧的气息和温度的镜头，男女主人公在的士这个狭窄的空间里感受到了幸福，也在这一刻透露给对方自己的爱意。
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