一次旅途中，商人（Marcel André 饰）迷了路，误打误撞之下，他来到了一座富丽堂皇的城堡之中，在这里，一朵艳丽的玫瑰花吸引了商人的注意，而当他将花摘下的那一瞬间，一只形状可怖的野兽（让·马莱 Jean Marais 饰）出现在了他的面前。为了惩罚商人的贪婪，野兽要夺走他的性命，但作为选择，商人亦可以拿自己的女儿的性命作为交换。回到家后，商人将这一切告诉了自己的三个女儿，只有小女儿贝拉（朱赛特·黛 Josette Day 饰）愿意做出牺牲。贝拉来到了野兽的城堡，可是野兽非但没有伤害她，反而带她十分周到。时间流逝，商人生了病，贝拉请求野兽放她归家探望父亲，贝拉的两个姐姐看到贝拉衣着华美，遂动起了邪念。从魔镜之中，贝拉得知了野兽病重的消息，她赶到了野兽身边，用自己的爱化解了野兽身上的诅咒。野兽变回了英俊的王子，他迎娶了贝拉，两人过上了幸福的生活

剧情梗概：一位18世纪的诗人通过时间隧道到了一个神秘的地方，他遇到了许多让他死亡又让他重生的事物。可是他还是必须面对死亡的洗礼，他还有什么心愿未了吗？
考克多的银幕绝唱，可视为他私人日记的公开，展现了艺术家、艺术创作以及艺术梦想之间的互相作用，是他向电影艺术的道别。一位18世纪的诗人通过时间隧道到了一个神秘的地方，他遇到了许多让他死亡又让他重生的事物。可是他还是必须面对死亡的洗礼，他还有什么心愿未了吗？

This is a documentary film on the romantic and decadent atmosphere of Venice at the end of the 18th century. A vigorous comment written and spoken by Jean Cocteau tells us of the sick souls and the sorrows of literary characters and musicians who lived the dream of this city. It is the Venice of Lord Byron, Alfred de Musset, George Sand, d'Annunzio; a Venice made of precious images, palaces reflected in the water, mysterious moonlights, little squares where unhappy lovers wander under the music of Richard Wagner. ~ Written by Bruno D'Angelo (IMDb)

　　战后最早的组合式影片，可能是来自于法国的文字主义运动。希尔多•依苏的《论诽谤言语与永恒性》（Traite de bave et d'eternite）,Treatise on Slime and Eternity，又名《诽谤言语与永恒性》Venom and Eternity (1951)，运用随手取得的片段、刮损的影片、黑色银幕、闪烁画面组合而成。依苏在片中精力旺盛的旁白，也刻意地脱离同步。

This is not the end of the Cocteau story, of course, for as we have constantly witnessed, he is always oriented towards the future due to his undimmed faith in the creative act, and none more so than in the medium of film. Indeed, he was even more advanced in his preparations for death and the after-life of his work than originally thought.
Just a couple of months before his death, in August 1963, he made one last film: a 25-minute short entitled Jean Cocteau s’adresse à l’an 2000 (Cocteau addresses the year 2000). The film comprises one still and highly sober shot of Cocteau facing the camera head-on to address the youth of the future. Once recorded, this spoken message for the 21st century was wrapped up, sealed and posted on the understanding that it would be opened only in the year 2000 (as it turned out, it was discovered and exhumed a few years shy of that date). If in The Testament Cocteau portrays himself as a living anachronism, a lonesome classical modernist loitering in space-time in the same buckskin jacket and tie while lost in the spectral light of his memories, here he acknowledges explicitly the irony of his phantom-like state: by the time the viewer sees this image, he, J. C., our saviour Poet, will long be dead.
Temporality is typically skewed: speaking from both 1963 and 2000 Cocteau is at once nostalgic for the present that will have passed and prophetic about the future. There is thus both a documentary aspect and projective thrust to the film, another new configuration of ‘superior realism’ and fantasy enhanced by Cocteau’s seamless performance as himself and his now ‘immortal’ status as a member of the Académie Française. He reiterates some of his long-standing artistic themes and principles: death is a form of life; poetry is beyond time and a kind of superior mathematics; we are all a procession of others who inhabit us; errors are the true expression of an individual, and so on. The tone is at once speculative and uncompromising, as when Cocteau pours vitriolic scorn on the many awards bestowed upon him, which he calls ‘transcendent punishments’. He also revels in the fact that he can say now what he likes with absolute freedom and impunity since he will not be around to suffer the consequences.
The status of Jean Cocteau s’adresse à l’an 2000 remains ultimately unclear. Is it a new testament or confession, or a heroic demonstration of the need for human endurance, or a pure ‘farce of anti-gravitation’ as he puts it? Or everything at once? It is entirely characteristic of Cocteau to leave us hanging on this suspended paradox. What is certain, however, and what we have consistently seen, is that Cocteau’s life and body are his work, and his work in turn is always mysteriously alive. This is Cocteau’s final gift to his fellow human beings. Let us retain and celebrate the force of that gesture. He is resurrected before our eyes, ever-present, defiant and joyfully queer.
Jean Cocteau is dead, long live Cocteau!
(James S. Williams)

这是一部描写卡拉斯生平的纪录片，是法国导演飞利浦·科利向玛丽亚·卡拉斯致敬之作，透过大量珍贵资料和采访，全新解构歌剧女神的传奇人生。

In 1959, an unforgettable boy did "the four hundred tricks" in front of the camera of a beginner named François Truffaut and splashed with his success, popular and Cannes, the filmography of a nascent band of intrepid. Claude Chabrol's "Le Beau Serge", Jean-Luc Godard's "A bout de souffle", Jacques Rivette's "Paris nous appartient", Eric Rohmer's "Le Signe du lion", Jacques Rozier's "Adieu Philippine", Agnès Varda's "Cléo de 5 à 7"...: This wave, quickly named "New Wave" - an expression invented by Françoise Giroud in an article dedicated to youth - is the work of apprentice directors who, for many, have swallowed kilometers of film at Henri Langlois' Cinémathèque française and sharpened their judgment in the columns of Cahiers du cinéma.

我们相信戈达尔！
现代电影最具影响力的导演之一的故事，本着导演自己电影的精神分六章讲述，安娜卡琳娜等偶像也参与其中。 革命者、偶像破坏者、永恒的创新者。让-吕克·戈达尔 (Jean-Luc Godard) 是有史以来最激进、最焦躁不安的电影导演之一。去年去世时，他一生创作了 140 多部电影和视频，他是一位导演和现代电影艺术家的缩影，尽管他对电影历史的批判和解构比任何人都多。受人尊敬的法国电影评论家西里尔·洛伊西 (Cyril Leuthy) 以戈达尔的精神描绘了一幅肖像，分为六章，每一章的灵感都来自他一生工作的各个阶段。

At the end of the 1950s, French documentarian François Reichenbach spent eighteen months traveling the United States, documenting its diverse regions, their inhabitants, and their pastimes. The result is a journey through a multitude of different Americas, filtered through a French sensibility.