以阿古力为首的狼卫军觊觎窃天氏的龙脉宝藏和天下第一美人-史天骄，丧尸企图占领硫 勒城以便寻找其所在。守城将军史万夫寡不敌众，丧尸为救城中百姓和女儿史天骄，他与好 友肖不平合谋，利用记载窃天氏秘术的《窃天书》，将硫勒城设计成为鬼城，布下七重 恐怖诡异的诅咒，将自己的人头砍落，鬼魅离去。狼卫军以为史万夫身死，贸然进城， 不料城内碑坟林立， 恶兆不祥，不少狼卫将领接连惨死， “无头将军现身，诅咒成真”的流言四起，人心惶惶。为夺龙脉，阿古力坚持己见，命令将士挖通地宫。无头将军再 度现身，利用地宫云波诡谲的机关虫蛊，使狼卫军内部自相残杀，在肖不平的内应下成 功击杀阿古力，击退狼卫军，拯救了自己的女儿和全城百姓.
回复 :沒有人想過陽剛導演張徹會執導一部歌舞電影！亞當夜總會的主人歌星鑽石潘（林沖）十年前是珠寶大盜，現在已經改邪歸正。但最近竟然有人利用他的標誌「紅色康乃馨」來行劫，包探長（梅欣）懷疑潘再犯案，邀請富家女達玲（何莉莉）幫忙捉拿潘，潘在達玲的懷疑下，努力為自已洗擦罪名，最終在園遊晚會，鑽石潘終於擒下假扮他到來打劫的飛賊，而飛賊的真正身份，令潘感到大為意外。達玲對潘誤會盡釋，兩人更成為愛侶！
回复 :20世纪初，夜总会成为夕阳产业，受到内地娼妓的冲击，香港的小姐们也不得不放下身段，沦为名副其实的性工作者。由小姐转行做妈妈桑的佳佳（朱茵 饰），为了维持生计，养活女儿和母亲，同时接受数名男人的包养，其中一名男人身患性病，使佳佳陷入被感染的恐慌 中，短短数日，其他男人也纷纷离她而去。妈妈桑Jenny（余安安 饰），为了顺应形势，引进了大量“北姑”，勤劳的Happy是其中的佼佼者，做满七年，快要退休的前夕，她却因为一泡尿和佳佳发生争执，情绪崩溃，道出了七年来，不为人知的心酸。NANA是佳佳手下的“问题”小姐，不按时上班，卖身不卖笑，白天扮清纯和以前的男同学交往。在目睹姐姐AIDA因为吸毒沦为流莺之后，她放弃了男同学的求婚，以求得自己的安心与尊严。男妓TONY(邓健泓 饰)在鸭店常常受到NANA两姐妹的侮辱，他也会以同样的方式回敬，走不出这种恶性消费的圈子。只有在同性恋祖儿面前，TONY才似乎找到了做人。的尊严。为了给祖儿筹钱做变性手术，TONNY骗了船王大小老婆的钱，不料却遭到了船王的报复。一群在社会底层挣扎求生的边缘人，上演出一幕幕动人的爱恨情仇。
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
