Samar, a child of the war, finds relief from the chaos around her through Egyptian movies she watches on television. Karim, an artist in retreat from life, remains in his apartment in war-torn West Beirut, confident that he is safe in his familiar neighborhood. An unlikely bond is formed between the two as they face the devastating civil war.

Following the May 1968 civil unrest in France, two theater groups rehearse plays by Aeschylus while two solitary individuals wander the Parisian streets hustling the populace for cash.

A documentary filmmaker goes to work on a project about Tunisians who have worked abroad. Many have married French women, and the couples try to adjust to France after many years in Tunisia. The man decides to forego the film in order to address the personal and social concerns of the people trying to cope in their new surroundings. This feature appeared at the 1970 Cannes Film Festival.

The plot is set in a post apocalyptic Junkyard where people take refuge from authority and are able to practice their fantasies and fetishes without being stopped by the police. These people are led by Emanou who is a sort of Messiah, who promises music rather than salvation.

Henri Rainier has everything a man could want. A glamorous wife, two beautiful daughters and a well-paid job with a large bank. Then, one day, his entire world collapses. In the wake of a high-profile financial scandal, he is summoned into his director's office and accused of negligence. Rainier has no choice but to resign, but he soon realises that he has been made a scapegoat. He begins his own investigation in an attempt to clear his name and discover who is responsible for the enormous hole in the bank's finances. It soon becomes apparent that he is up against a very powerful and dangerous opponent.

Juliet arrives in Paris to study in university. Strange occurrences happen wherever she stays.

This is an affecting story about a father's attempts to mend the breaches in the relationship between himself and his 10-year-old daughter. Emmanuel (Sami Frey) is the father of Elise (Mara Goyet) by his first marriage, and the stepfather of an older daughter by his second marriage. He tries to make the best of both family relationships by taking off to visit his young daughter on the weekends, but that only makes his new family a little jealous - especially his stepdaughter. She herself is confused about her own relationship with him. After a particularly emotional send-off one weekend, Emmanuel and Elise take a trip from the south of France into Spain, working on a film project. Through a series of round-about conversations, Emmanuel manages to open up a few channels of communication with Elise - channels that expand even wider when he uses the technique of talking into her video camera to express thoughts and feelings that otherwise would have remained hidden.

The film was to be a documentary, but evolved during production to a fictional film. It nevertheless adheres strictly to the poems and letters exchanged by two of the most outstanding names of the Modernist Movement, Fernando Pessoa (in Lisbon) and Mário de Sá-Carneiro (in Paris). Their endless conversation was dramatically and suddenly terminated.

Originally produced as Out 1, noli me tangere (1971) with a running time of 13 hours. Later edited to 4 1/2 hours and retitled for general release.

Anita is a barmaid at the center of a community of street preachers, prostitutes, dealers and users. When a beloved friend (and young drug dealer) is caught by narcotics agents, Anita takes it upon herself to score for his struggling clients.

Venturing from Venice Beach to Watts, Varda looks at the murals of LA as backdrop to and mirror of the city’s many cultures. She casts a curious eye on graffiti and photorealism, roller disco & gang violence, evangelical Christians, Hare Krishnas, artists, angels and ordinary Angelenos.

In Godard and Gorin's free interpretation of the Chicago Eight trial, Judge Hoffman becomes Judge Himmler (who doodles notes on Playboy centerfolds), the Chicago Eight become microcosms of French revolutionary society, and Godard and Gorin play Lenin and Karl Rosa, respectively, discussing politics and how to show them through the cinema.

影片以一位已婚的工程师和一位意大利女招待员之间的爱情故事为主要线索，试图把社会政治与电影的职能结合起来。工程师是某党的候选人，他的所作所为完全取决于该党为维护候选人形象而制订的竞选策略，更可悲的是他未能真正深入了解这位意大利姑娘，总是把她视为自己的附庸；最后女方断绝了与他的关系。

在20世纪60年代和70年代，德尔芬·塞里格站在国际电影界大牌人物的镜头前。随着视频技术的兴起，她开始让自己的女权主义者与其他电影制片人和活动家卡罗尔·罗索普洛斯合作。1975年和1976年，这对夫妇询问了他们在法国和美国的24位同事——包括朱丽叶·贝托、艾伦·伯斯汀、简·方达、雪莉·麦克莱恩和玛丽亚·施耐德——关于她们在电影业中作为女性的经历。
对女演员的采访是一个令人震惊的、不足为奇的时代记录，对在一个忙碌于维护男性幻想机器的行业中工作做出了清醒的评估。赛里格问：“如果你是一个男人，你还会选择成为一个演员吗？“或者”你曾经和另一个女人演过戏吗？如果是，她的角色是竞争对手还是知己？“—从而启动反射过程。令人惊讶的不是答案——类似的缺乏细微的角色和适当的表现在今天仍然非常明显——而是有人曾经问过正确的问题。
In the 1960s and 70s, Delphine Seyrig stood before the camera for the big names in international cinema. With the rise of video technology, she began to make her own feminist works together with fellow filmmaker and activist Carole Roussopoulos. In 1975 and 1976, the pair asked 24 of their colleagues in France and the United States – including Juliet Berto, Ellen Burstyn, Jane Fonda, Shirley MacLaine and Maria Schneider – about their experiences as women in the film business.
The interviews with the actresses are a shockingly unsurprising record of the era, creating a sobering assessment of working in an industry busy maintaining the machinery of male fantasies. Seyrig asks: “If you’d been a man, would you still have chosen to become an actor?” or “Have you ever acted in a scene with another woman and if so, was her role that of a competitor or a confidante?” – thus initiating a process of reflection. What’s astonishing is not the answers – a similar lack of nuanced roles and appropriate representation is still very much apparent today – but rather the fact that here, for once, someone was asking the right questions.

While alone in an abandoned television studio, two militants, Emile Rousseau and Patricia Lumumba, have a discourse on language. Referring to spoken word as "the enemy"--the weapon used by the establishment to confuse liberation movements--the two deconstruct the meanings of sounds and images in an attempt to "return to zero" and truly experience the joy of learning.

Rivette is relatively precise in his dealings with meaning. He is the most atavistically ceremonious of the Vague, in the sense that his abstraction as a journey leading inwards is always attended by signs and codas that affirm our passage. The transcendent rite of passage, in more ways than one, is about the symbolic enactment that paves the way. The transcendence itself is left to our sphere of experience, but we're at least brought to the doorstep.
Oh, there's the improvisational flow that seems to throw people off, that things seem to be randomly bubbling up from nothing without significant plan or substance. The chance encounters in a world that we may recognize, the geography vaguely familiar whose nature is yet ultimately insoluble. There's a lot of that here. As in Celine, it is the breathing space that conducts our preparation to step beyond the mechanisms of reason. We don't reason with it, rather trust its intuitive flow. Like the dream world, it is only the figment of the known world spontaneously arisen as a stage or blank slate for the atavistic portents and divinations of the subconscious mind to be writ.
But the rite of passage matters, in spite of the seemingly aimless wandering. Here it is about human effort to bypass the 'wall of paradise' constituted by the coincidence of apparent opposites (good and evil, light and dark, being and non-being). A barrier that obscures vision and traps in a world of names and forms that is only an apparent reality.
Rendered in the film as twin goddesses of sun and moon, vying for a precious stone that enables their descend into the human world. The human characters are mere pawns to their schemes; to be seduced, tricked, threatened, or ultimately destroyed. Twin femme fatales, weaving spells in an inverse noir universe magnified into a macrocosmic struggle.
The ill-prepared man who chances to steal a glimpse of them in their true form, like in the myth of Actaion who steals upon the Greek goddess Artemis bathing naked in a pool, has his consciousness shattered by the revelation. His mirrored image (the soul, the reflected half) is cracked.
The woman who finally shatters the illusionary duality that quarantines human consciousness into meaningless dilemmas, does so by a sacrifice of blood.
And this is the problem of the film. So much of it is a stridently symbolic enactment, a matter of ceremony. The sacrifice is, quite literally, a matter of spilling blood upon the symbolic stone and does not flow from anything - it is simply the schematic end of the spiritual myth. Although valuable as insight, the meaning of the film is trapped inside the rituals performed to signify it. Having cracked the outer shell to absorb it, the film seizes to resonate.

In the 70s, actress Delphine Seyrig and director Carole Roussopoulos, both militant feminists, were the pioneers of video activism in France. They documented the demonstrations of French feminists and used the new technologies to counter the poor representation of women in the public media.