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剧情介绍
2014年5月16日，在瑞草洞住宅区发生了杀人事件，高东浩（孙贤周饰）的妻子赵妍秀（严智苑饰）被发现惨死家中，而凶手一直未能落网。东浩在妻子被杀害之后生活失意，整日颓废不振难以自拔，他唯一的女儿高景林也因父亲的消沉而备受折磨。一年后的某天，因为磁场异常，东浩发现自己竟然能和一年前的妻子通电话，并且从通话中得到了拯救妻子生命的线索，而给他的时间只有一天。东浩决心一定要抓住这个改变命运的机会，为了救出妻子展开孤军奋战。热播电视剧最新电影刺杀肯尼迪1991寅次郎的故事6：纯情篇潜伏2009远看是蔚蓝的春天我所有的爱2019意大利版默契糖果屋大道血泪情仇菲尔来蹭饭第三季缚爱之约第二季吉隆贡最后的诱惑你好，珠峰劫数难逃2023罗马王子航时凶间芝加哥警署第八季风流3壮士针孔旅馆龙女妈妈，晚餐吃什么？严肃的男人星野源巡回演唱会：流行病毒凶间疑影干杯，女兵们智慧囚屋东京偶像诱饵2023
长篇影评
1 ) Cell Phone and the Cinema of Infidelity
Cell Phone (2003) marks the culmination of the popular cultural preoccupation with infidelity. A famous TV talk show host Yan Shouyi, tries without success to maintain the delicate network of lies and concealments that allow him to have two different mistresses in addition to his estranged wife.
The story starts in a small town where the town’s first telephone, which signifies the modernization in China, has just been installed. In a small village nearby, a young man Yan Shouyi takes a peasant woman to the town to make a phone call to her husband. About twenty years later, the middle-aged Yan Shouyi has already become a popular TV talk show host in a big city, owning a wife, a nice job, a BMW, and a mistress. His life and work would not have taken this path if he had not been equipped with a cell phone, the latest wireless communication technology. But the Cell Phone also causes the end of his marriage: his wife accidentally answers a phone call from his mistress complaining about his absence from a date.
After getting a divorce, Yan starts a new relationship with a college teacher, Shen Xue, while still occasionally dating his old mistress, Wu Yue. On the several occasions when his double life is about to be discovered by Shen, Yan deftly covers the truth with lies. His close friend Fei Muo, a university professor and producer for his television show, is also involved in a similar love affair with a graduate student, which is soon discovered by his wife. Eventually, Yan’s infidelity is discovered by Shen who sees a digital picture of Yan and Wu making love, a picture taken by the digital camera built into Wu’s new cell phone. Not only is Yan’s relationship destroyed, his career also ends as Wu threatens to expose their relationship and takes over his position as the talk show host. At the end of the film, throwing his cell phone into fire, Yan swears that he will never again own one. Then after a dip-to-black, the film welcomes a second ending, Yan’s niece, who is also from the same village, becomes a cell phone saleswoman and comes to demonstrate the latest product to his uncle Yan. (Zhang, 135)
Given the obvious Marxist bent of Cell Phone’s rhetoric and its fable-like narrative of the dangers of commodity fetishism, one might easily conclude the film as criticism of the effects of rapid economic transformation in urban China, and denial of male dominance. However, underneath this reading which is merely based on the resolution provided by the film, we can find both the cultural underpinning and ideological impacts of the film, whether they are conscious directorial decisions or not, are the other way around.
The film is based on patriarchal and post-socialist assumptions in the first place. The leading character, wealthy, successful TV host Yan Shouyi, is representing the controlling patriarchal order and the ruling class. The young and charming mistress Wu Yue, on the other hand, is a sexual object and an oppressed worker reinforcing and perpetuating an exploitative capitalistic scheme. Yu Wenjuan, the pregnant wife and later the mother of Yan’s only child, is a cheap labor whose family value in undertaking housework and fostering children is totally underestimated and neglected by both the character Yan and the filmmaker Feng. Shen Xue, the successor of Yu and Wu, is a wonderful replacement of the two women, since she functions as both mistress and wife and has the highest total value. Therefore, marriage and divorce follow the rules of product exchange. The values of women as sexual commodities are estimated by their male owner, based on evaluation and grading of their sexual attractiveness and productivity among others.
In the second place, the narration neglects and degrades women’s family values.
While there are scenes of Yan Shouyi working at the TV station and attending meeting with his colleagues, which confirms his value in production, there is hardly any scene of the women working. In addition, among the values of women, the four structures proposed by Mitchell, sexuality is emphasized against reproduction, and socialization. While there are a lot of scenes of Yan Shouyi flirting and having fun with her young and passionate mistress Wu Yue, there is hardly any scene of him and the older and less attractive wife spending time together. The cinematic representation of the reproduction process of Yan’s first wife is almost absent in the film. Having been pregnant for months, Yu Wenjuan did not inform her husband at all, and Yan is only informed several months after divorce by his ex-brother-in-law that his first wife had already given birth to their baby and needs money from him.
Hiding behind socialization of children and the new motherhood are deeper oppressions of women. Spending a lot of time and energy nurturing the kid, the woman Yu did not get the compensation in improving her own social status; instead she lost her job in the big city after she went back to her hometown. As the value of socialization of children is often neglected by the society, this part of the plot is also omitted in the film, and is only told through Yan’s narration, serving as an obstacle that hinders and adds drama to Yan’s women pursuing career. As her value looks invisible, Yan replaces his first wife not with his mistress whose value only lies in sexuality, but with a beautiful college professor Shen Xue who seems to be a more serious and proper wife candidate, but also has the sexual disposition of a mistress.
From Yan’s perspective, all the three women can be valued on a materialistic basis. Women become commodities, and their sexual attractiveness, job, education status are all counted in their exchange value while man is the buyer who has the right of choice because of his economic power and dominance in a patriarchal society.
Extramarital relationship is a fatal violation of Chinese social norms and a tradition that often punishes the woman for such “immoral transgression” (Cui 181). In Cell Phone, the mistress Wu Yue, became the conflict's cause and the incarnation of immorality instead of the Male character Yan Shouyi. As an advanced prostitute, she would love to sell her body in exchange for money and power. And, ultimately, she threatens to replace Yan Shouyi as a television talk show host by using the photo she took in her cell phone. Thus, Yan Shouyi becomes the victimized character pitied by the audiences instead of the evil woman.
The resolution of the film, Yan Shouyi’s abandoning of the cell phone, which may seem like a self-criticism, is actually a displacement and denial of the guilt and regret by reprimanding the modern technology and communication device. Cell phone becomes the scapegoat for Yan Shouyi, the hypocritical and immoral character, and therefore the patriarchal and capitalist order behind the story, which was supposedly to be criticized, is actually being extended sympathy.
Depicted as the direct cause of all the conflicts between the protagonist and the three female characters, cell phone, the symbol of post-socialist modernity seems to be criticized. Rui concludes that Cell Phone addresses the subject through the director’s satirical take on consumerism and his exposure of the moral crises and ethical issues brought by expansion of high technology into our everyday lives (Zhang, 136). However, in the first 90 minutes of the film, a fantasy of the patriarchal and post-socialist (capitalist) utopia was already created for the male audiences: mistress as a symbol and accessory of urban success. Female audiences were also given a utilitarian fantasy integrated with the narcissistic and masochistic visual pleasure: being someone’s mistress is the shortcut to wealth and success. Thus, the film belittles the value of women, and denies women's independent existential meaning.
In addition to the narrative constructed to propagate the attractive image of the “successful personage” that has represented the “new ideology” of contemporary China, an image that endorses a reality of growing class differences and income disparities, Feng Xiaogang adopts a lot of meta-cinematic elements in Cell Phone to offset the seriousness of his own criticism, a technique abundantly used in his early films. There are ample shots within the TV station, such as the staff operating camera, and outtakes of the TV host Yan who says his lines wrong, that remind the audiences to question the authenticity of their own movie watching experience. There is also a lot of inserting advertisements for cell phones that deconstructs the movie’s final critical stance towards post-socialist modernity. As the audiences identify and follow the male protagonist throughout the film, they highly enjoy and celebrate his material wealth and “romantic affairs” brought about by his professional success in the patriarchal and post-socialist order. In the meantime, they also accept a message that all women, whether they are educated or not, college professor or press editor, wife or mistress, are all annexed to the life of men.
As McGrath noticed, the basic narrative structure of Cell Phone already had become so common by the end of the 1990s as to constitute a cinematic genre in itself, a genre that offers fable-like narratives of the moral dilemmas confronted by protagonists facing dramatic changes in personal economics as well as libidinal possibilities in the reform era. In such films, a man takes on one or more extramarital lovers after achieving some sort of economic success and social elevation (McGrath, 98). In many cases, a man’s ability to defy his wife is supported by both his male role and some sort of economic success. Even though these films reveal the social issues of the oppression of women, they neither provide a solution nor hold a feministic point of view that attempt to liberate women. Instead, they stand in line with the successful male protagonists, and celebrate the current patriarchal and post-socialist status quo. In a word, these films are women-concerned, but not at all feminist films.
Supposedly a subgenre of family melodrama that aims to criticize the social immorality and educate the audiences, the actual impact of the “cinema of infidelity” is rather doubtful. An example is the sex diary scandal of Han Feng, the former senior tobacco official, which culminates the “mistress fashion” in 2010. Even more dramatic than Feng’s films, the purported diary, written in graphic detail, includes boasts that Han was enjoying sex romps with many different women while taking bribes and attending banquets. Populated by Internet users, Han’s case is just one in a million of the government officials and the privileged stratum in Mainland China.
2 ) 七十年代人的爱情观
果真如此吗？对于这个问题，《手机》里的费老是这么说的：“古时候好啊，上京赶考，几年不回，回来的时候，你说什么都是成立的。”艳羡之情，溢于言表。当然，费老所憧憬的并非古典忠贞的爱情，而是由于交通和通讯不便所造成的偷情契机。
中国最忠贞的爱情故事据说来自古时的牛郎和织女。一条大河波浪宽，没有稻花香两岸，牛郎的爱情始于大河，困于大河，也算是因果循环。
不过上世纪70生人普遍受周星驰解构、颠覆思想的影响，传说里痴情专一的牛郎在他们看来并不是个绝种好男人。首先，牛郎是以一个偷窥者的身份出现，体现了其低劣的道德水准；其次，趁织女洗澡时偷其衣物，这是恋物癖的典型症状；第三，在织女一丝不挂时进行谈判，胁迫织女嫁给自己。这样的行为放到现代就是一个不折不扣的流氓罪，可挪到古代却变成了值得歌颂的爱情故事。所以现代人的爱情观念不一定就是那么低俗和赤裸裸，把一切罪过归结于时代是站不住脚的。
上世纪70年代生人是目前中国社会的主体，可偏偏处在一个夹缝中的尴尬境地。美国人爱把他们的人群按年龄划分成“迷惘一代”、“垮掉一代”、“嬉皮一代”。在中国，如果说生于60年代是“过于责任”的一代，生于80年代是“物质的一代”——把握物质，并被物质把握。那么处于夹心饼干中间的70年代人则是“孤独自我”的一代，他们处于保守和反叛的交汇处，骨子里的保守和现代反叛的教育糅合形成了独特、矛盾的价值观和爱情观。他们不相信天荒地老，没想过从一而终，却也不怎么游戏爱情，本质上还是渴望传统的情感与生活方式。
就像夹心饼干最精华的部分在中间一样，或许70年代人对待感情的态度更为理性和客观。格非在小说《初恋》的结尾这样写：“我们信誓旦旦，永不分离；我们未雨绸缪，时刻准备，各奔东西。”细致入微地描绘出70年代人的爱情观。
3 ) 隐私作古的年代
但是这已经足够让我兴奋的了，在别人毫不知情的状况下偷窥他们的生活，这种快感真是无可言喻。
弗洛伊德说，每个人潜意识中都有偷窥他人的欲望。所以偷窥的历史可谓悠久。从“东邻之女窥于墙”的年代开始，从林中猎人偷窥出浴的阿尔忒弥斯开始，任何一个时代任何一个民族，都不可避免地有偷窥的现象发生。
在中国，偷窥更是有着悠久的传统。譬如我一直怀疑，“凿壁偷光”很可能偷的是春光，当然，这已经无法考证。有据可循的是，在中国最伟大的小说《红楼梦》里，贾宝玉便因偷看到薛宝钗雪白丰腴的“膀子”，欣喜不已，浮想翩翩。辽国大臣耶律乙辛偷窥到辽道宗耶律洪基的老婆萧观音与伶人赵惟一勾搭成奸，害得皇后最终被赐死。唐明皇李隆基到儿子家串门，偷看到儿媳妇杨玉环洗澡，色心大起，进而演绎出一段惊天地泣鬼神的爱情连续剧，留下名垂千古的《长恨歌》之外，还留下了名胜古迹兼旅游圣地华清池。“在天愿为比翼鸟”的爱情故事，归根结底其实是一个偷窥的故事。
历史上最得人心的偷窥者是一个叫“牛郎”的人，织女姐姐下凡洗澡，正巧被外出放牛的牛郎同学看到，织女姐姐被迫委身于他，进而演绎出一番令人扼腕的爱情悲剧。由于动机单纯，结局悲凉，偷窥者牛郎得到了广大人民的同情与肯定。
时至今日，人们对于偷窥的兴趣依然未减，莎朗·斯通主演的电影《偷窥》轰动一时，在窗前放一个望远镜窥探他人私生活几乎成了时尚，美国电视剧《六人行》里，那几个都市男女就以偷窥临楼一个丑陋裸男的生活为乐。木子美披露自己性生活细节的博客引发万人齐观的壮观景象，最后竟导致网站瘫痪。最轰动的集体偷窥事件莫过于璩美凤被偷拍事件。后来璩美凤出了一本书，广告词是“你已经看过了我的身体，请看我的心”，这本书的销售量可想而知不会太好，因为很明显，大众关心的不是她的心而是她的身体。
科技越来越昌明，网络越来越普及，在这个四处泛滥窃听器、针孔摄像头及红外透视摄影机的时代，我们的隐私保护也越来越脆弱。正如卞之琳那首叫《断章》的诗：“你站在桥上看风景，看风景人在楼上看你。”在我们津津有味地偷窥他人生活的时候，是否也有人在某个角落默默地注视着我们？我们是否如《楚门的世界》里那个男子一样，全然不觉地生活在一个被窥探的世界里？
看看新闻：章子怡情挑霍启山，李冰冰酒店会情郎，刘嘉玲酒店遭偷拍……就连快要被人遗忘的“老艺术家”李金斗，也就这么一个不留神栽进了“针孔”摄像头的偷拍之下……我们在娱乐的同时，难道没有一种兔死狐悲的惊惶？
电影《手机》的结尾，严守一抱着手机蹲在马桶上，仿佛抱了一个手雷，脸上满是恐惧的表情——天大地大，他竟无所遁形。而在这样一个隐私作古的年代，无所遁形的又岂止一个严守一？
4 ) 〈手机〉
“牛三斤，牛三斤，你的媳妇叫吕桂花，吕桂花让问一问，最近你还回来吗？……” 严守一最初的这段插曲，似乎和他后来的故事没有太大的联系，然而当故事的体主体部分慢慢展开，直到影片结尾，悠长的调子再次响起，其远景似的作用方渐渐明晰——时隔几十年，严守一当年的青涩不再，人们之间沟通的便利前所未有，一切都那样的不同，而人们的隔膜如一、感情的苍凉如一。 严守一，一次婚姻，两段感情，三个女人，皆离他而去。 和于文娟离婚是因为武月，和沈雪分手也是因为武月。 一份完整的感情，如何分配给三个女人？无论如何，都不会是完美的。 他对于文娟有愧意——他为她二十四小时开机；他一再给她们寄钱——尽管都被退了回来；他暗中帮她找工作…… 然而事后的愧意挽不回当初的游离，那一个娴雅淡静的女人终敌不过武月的妖媚与激情——柴米油盐的平常夫妻，怎会有太多的持久的激情？于文娟不会说“咬你”，不会说“看你的肢体表演”，不会纠缠。她只往夫的肩上这么一伏，便发现了陌生的气味，便证实了自己的感觉——便、去意立决…… 于文娟的戏份不多，然而给我印象极深，她始终沉默，不哭不闹、也不争什么，但凭气血，收拾最后的尊严。 于是显出沉默的高贵，与无上的尊严。 此后无论严守一为她做什么，只要她知道，就一概不接受。严守一的奶奶去世的时候，老家人找不到严，她就帮着一遍遍打电话，然而，这与爱情无关。 比较而言，沈雪显得更真实——她体贴，会为严守一清理剃须刀；也会撒娇，说，不嘛，我就是不想让你再理她，不想让你给她打电话……这个女人，像极了我们身边这个或者那个女子——有着爱的幸福感，有着心甘情愿的付出，也有着淡淡的不安、和幽怨。 然而她同样阻挡不了严守一走向武月。 她撒娇。她哭。她闹。 然而武月的一条简洁的短信——“518房”——简洁到一个字都没有多余呵——就把严守一召唤去了。 不顾一切。 并且，不忘卸下电池。 “老师，我不明白”，那个哈萨克期坦的小伙子问，“沈雪知道严守一以前是这样的原因离婚，为什么还要和他在一起？我觉得她脑子有病。” 但，倘，爱情发生于明晓真相之前呢？ 一切的理智都先于感情。在感情发生之前，理智是有用的。 但倘她知道他的过去时，已经爱上了他，那么这爱往往是无可救药了—— 明知道。却还要。 这其中，最复杂的角色是武月。 严守一两次感情的破裂皆是因为她的存在。她年轻。她妖媚。她有激情。 然而严守一对费墨说，和武月在一起确实很有激情，可是他想娶沈雪。 妻子和情人，在男人这里泾渭分明而并行不悖。 我曾和几个埃及的学生在课下讨论过这样的问题，在他们的国度，一个男人可以娶四个妻子。那个英俊的埃及小伙子说，那样挺好的，比如一个妻子漂亮、另一个妻子聪明、另一个妻子能干…… 那么，一个女人可以有几个男人吗？我问。 绝对不可能。他带着手势。 男人总是想拥有更多的女人。就连费墨这样的、总是以精神导师的形象出现的角色，也会招架不住“美学研究生”的温柔，会背着妻子李燕去宾馆开房。 我想武月和严守一，不是爱情。尽管严守一为了武月付出了巨大的代价，但是很难说他爱她。 激情是一码事，爱，是另一码事。 武月显然是希望能够取代于文娟成为严夫人的。在严守一让她帮忙解决于文娟的工作问题的时候，她不无尖酸地答道——“你和于文娟离了婚又没娶我。我不欠她的。……‘螳螂捕蝉，黄雀在后’，她（沈雪）就是那黄雀。” 武月想嫁严守一，然而，我更相信是出于功利——武月是一个懂得利用自己的资本的女人。她会为了得到主持人的职位而去帮于文娟解决工作，会为了于文娟的工作而让自己委身于社长，会为了要挟严守一而在亲热时暗中录音……倘身体只是一种手段，那么，委身于一个男人，和另一个男人，又有什么区别呢？ 爱，是不计得失的付出，是真心希望对方好，而不是交换、不是设下处心积虑的计。 想嫁是一码事，爱，则是另一码事。 而这周旋中，最惨的就是严守一了——失去了婚姻，失去了爱情，失去了工作，还失去了正常人的生活——周旋于女人与女人之间，手机成了定时炸弹，不晓得哪一时刻会爆炸，一刻不停地删除通话记录和短信，不停地撒谎再不停地圆谎，不敢开机…… 人前是衣着光鲜、侃侃而谈，人后却有着如此的尴尬与纷乱。 这样不堪的生活，与一时的欢愉相比，哪个更大呢？ “严守一回到北京后，从此不再用手机。” 技术本无罪，技术不应当成为人类的束缚。 男同学们告诉我，有很多对策。 比如，那个哈萨克斯坦的小伙说，把常联系的异性的名字换成一个同性的名字，只要自己明白就行。 另一个日本的同学说，他有一个朋友，同时有七个女朋友，而她们互相不知道彼此——因为他用五个手机，他给她们不同的号码。 这让我明白，总是会有对策。 有报道说，《手机》上映以后，很多夫妻吵架，妻子也都因此开始回忆丈夫曾经的行径，对号入座。 然而信任，是基于长久生活的积淀。查手机又有什么用呢？如果他想骗，他自然有办法。 然而，爱情，一旦有欺瞒，有处心积虑，就下作了，就无趣了。 结尾，当悠扬的调子再度响起，“牛三斤，牛三斤，你的媳妇叫吕桂花，吕桂花让问一问，最近你还回来吗？……”时隔三十余年，世界已发生沧海桑田的巨变，而人们之间的隔膜如一，让人感到无比的苍凉…… 注：
这是我十年前，在北语读研究生时，兼职在汉语进修学院给留学生开设《中国电影视听说》这门课时写下的文字。一晃这么多年过去了。我还在写字，并且会一直写。欢迎关注我的公粽号：姚小恬（xtczbj）。
5 ) 骨子里是流氓就坦坦荡荡当流氓嘛
因为最近小崔的抨击，才好奇来看这个片子。本来觉得小崔大惊小怪了，文艺创作本来就取材于生活，塑造的角色道德上有瑕疵，也不等于被借鉴经历者为人也是如此，退一步说即使是有意恶意影射，只要你没做过，让它影射去，观众又不傻。看完了才发现，这片子的确恶心，也可以看出编剧和导演的确恶俗，恶俗也就罢了，还装出了一副批判现实主义的嘴脸。
客观呈现社会现实不等于没有态度
中年男人偷情，任何人都已经见怪不怪，特别是一些有点成就的中年男人，不偷情似乎都不符合自己的身份，民间的主流价值观就是如此，特别是人到中年，一身的疲惫，偷情这种只是私德上败坏的事，不值得大惊小怪，谁还没个人性上的弱点？你看严守一，偷情是偷情，对前妻和孩子还是很负责任，满嘴跑火车，但是对奶奶也是真的有孝心，很现实的人设了。
然后呢？冯小刚想反映什么呢？中年成功男人迷失了自己？科技的发展离间了人与人之间真诚的情感？看起来好像是，但其实并没有。
冯小刚立场非常模糊（就像他后来拍《芳华》一样），他对偷情的主角非常同情，对费墨偷情也很同情，你看，古往今来都是如此，大家彼此心照不宣，现在只是因为科技发达了才容易暴露，这是在说妈的都是手机的错，如果不是手机，老婆也不会离开我，孩子我也有了。但是这种价值观怎么能大声说出来呢！当然不行。
所以，片子最后，冯小刚让严守一没赶上见奶奶的最后一面，还在奶奶的葬礼上把手机烧了，看起来是在悔过自己忘了初心。最后，侄女拿来的新款手机拍到严守一惊恐的表情，非常像是批判科技（手机）对人的异化。但是这么解读，逻辑上是不通的。拿武月上位来举例子，武月是因为录到严守一与自己偷情的音频而上位的，严守一被迫辞职，手机在这里扮演了一个要挟的工具，这哪里是手机对人的异化？手机明明成了纠偏的工具。手机轻易地让一些人龌龊的念头大白天下，增加了这些人违背社会公序良俗的成本，有助于人自省自律，是人类的好朋友才对。
冯导的态度并非立意批判而在于媚俗
冯小刚态度暧昧其实很好理解。他骨子里就是个拍娱乐片赚钱的导演，他的眼界他的思想他的才华他的趣味，都在说明这一点，他的电影总是在追求社会热点，总是在讨好市场讨好观众，按说拍人民群众喜闻乐见的电影也没什么，但他又想表达对社会对历史的看法，这种表达由于他思想的浅薄、才华的限制以及害怕市场的不接受，而显得隔靴搔痒。他电影里的长得像批判的东西，都是扭曲真实自我表达、媚俗的结果。
所以冯小刚的很多电影显得很矛盾。比如这部《手机》，看起来像是批判人被手机控制了，实际上是在为偷情的人开脱，如果你真是从人性弱点和社会环境出发，要客观展示偷情者偷情的原因，要客观展示人为什么随时撒谎的原因，那就彻底一点、坦荡一点，把这些人的纠结拍出来，即使三观不正，会冒犯观众，那也算是坚持自我。
话说回来，一个导演选择什么题材，很大程度上已经反映了该导演的趣味，骨子里是流氓，再怎么伪装也还是有流氓气息。
6 ) 做人要厚道。
剧情不想多叙述。网上一找便铺天盖地的是。在网站看到有一句话：“敢带老婆看手机吗”。看到就笑起来。这是什么问题？婚外恋的情节总是引起人们无尽的探索兴趣和闲聊话题。人总是喜新厌旧。用电影里张国立那句标准的四川话来说：“二十多年睡在一张床上，确实有点儿审美疲劳”，最贴切不过。
而片子里张国立和葛优两人各自在对方与情人通话、见面后看似告诫的两句“做人要厚道”恰恰是全剧最大的亮点也是最意味深长的台词。看到冯小刚黑色幽默的精髓。
婚姻就由手机的来电和短信而破裂。看的时候心里在想，做不慎密就不要引火自焚。笑。男人总是不满足。看电影前与鹤鹤聊天时他也说，其实每个男人都会认为一辈子只有一个女人的人生是不完整的，只是现实和想法未必会相同而已。我表示赞同。这也是题外话了。
分析一下三个主要的女人吧。
于文娟。严守一的妻子。她是倔强的，坚强而亦脆弱的。不肯认输亦干脆认输。感觉她傻就傻在看到了武月（范冰冰）发来的消息让严守一晚上睡觉别脱内衣以后依然要亲眼所见那一排齿痕。其实消息本身已经说明问题。她心里也是清楚的。何苦非要看一看炽烈的哪一个印记再把伤口彻底撕裂？但接下来离婚，独自剩下孩子并抚养他的过程印证了她的坚强和倔强。让我欣赏。
沈雪。三个女人里最傻最笨的一个。疑神疑鬼，小心眼儿，不讲理。怎么看也有上海女人的“作”劲，但是傻多了。男人的包要每天翻，手机要查，还要到电信局去检查通话记录。这样的女人，用上海话说就是“拎不清”。任谁都讨厌这种间谍似的人，没事儿都被她折腾出事儿来了。要背着你外头找人，就被你这么整天查的，还能管得住？最后分手是必然的。
武月。青春美貌、前卫风情。三个女人里最聪明的一个。虽然一直不喜欢范冰冰。懂得吸引男人，也懂得抓住自己的利益。她应该是爱过严守一的。在青海看严的节目会暗自流泪。那个镜头拍得很好。但是最终失望心冷。三年多的青春代价，她聪明地找到方式问严守一要回。够绝够狠。让我赞叹。
回到最终，有点女人=恶魔的感觉。但难道“审美疲劳”就真的无法忍受？无法忍受为何结婚？结婚的时候懂得家庭和责任么？不是任何事情都由得人去后悔的。
这一句“做人要厚道”，引申直观开来就联系到“责任”和“良心”。虽然这个社会已经越来越多的人忘记这两个词。
女：“开会呢吧 ？”
男：“对。”
女：“说话不方便吧 ”
男：“啊。”
女：“那我说你听。”
男：“行。”
女：“我想你了。”
男：“噢。”
女：“你想我吗？”
男：“嗯。”
女：“你昨天真坏。”
男：“嗨。”
女：“你亲我一下 ”
男：“嗯，啧。”
女：“那我亲你一下，‘啵’，听见了吗？”
……
http://www.blogcn.com/user5/vivianisvivian/blog/894177.html
真的是把生活展现在舞台上，我们感情生活并不轰轰烈烈，但平凡的生活却处处是陷阱
最近因为崔永元的事情看了一下这部电影。就电影本身来说拍的不错，至于崔与冯的恩怨，还是支持崔。这事儿，还是冯导做的不地道在先。打交道嘛，有来有往，你不地道就别怪别人对你不好。
「处心积虑证明在乎你。」这种谎言的遮羞布还真是张口就来啊。这部电影中的男性都花心，女性都悲哀。相对于“正房”们刨根问底的自寻烦恼，反倒是武月显得通透。知道自己需要什么，也知道自己得不到什么。青岛旅馆里那一滴泪来得很灵，画龙点睛，让武月成为这部电影中最鲜活的配角。
片子本身可以，不评价。小时候只看到过结尾，也不知影射谁，心想是多大仇撕成这样？刚刚看完全片改变了看法，我要是崔，能把他们撕出银河系。
这片把男人那点儿秘密都说出来了，戏谑之余，确实有可挖掘的东西，冯小刚最有内容的一部片子~~
至今仍觉得这是冯小刚最好的片子，因为提出了时代问题，接地气，不乱甩段子卖贫嘴，当然大部分要归功于刘震云的原作。徐帆的表演风格恰好对了这个角色，后面片子都过火，跟冯导的心气儿一样。
电影本身拍的还可以，但是影射抹黑别人的做法的确不地道
冯小刚的电影总能直击人心，讽刺中的现实，戏谑中的悲哀。
弹幕说“聪明的女人闭一只眼 愚蠢的女人亲手毁掉婚姻”、“知道的越多越伤心”、“查账单的女人有病”…弹幕确实和剧情一样讽刺 请问要这样的人渣有何用 要这样畸形的爱情有何意义 送一首歌给各位渣大爷：啊人渣再见 啊人渣再见 人渣再见吧再见吧再见吧
国产电影中有一股风气，就是痞子当道，鉴于编剧、导演的水平和格局，拍出来的净是些劈腿啊睡学生啊这种流氓才会干的事情。这部片就算其一。
最近因为手机2掀起轩然大波，所以又回看一下这部片子。感觉剧本还是很扎实的，确实有影射崔的意思，不怪小崔郁闷了
范姐姐最高~~~~
牛三斤，牛三斤。
当年刚开始出现手机，人与人之间的距离限制一下子就没有了，可是靠得太近，也很容易产生矛盾。没有手机的时候无论自己干什么，也没有人来打扰而且无人知晓，可是因为手机，人与人之间架起了一种直接的联系，做过的事情也没有办法轻易摆脱了。当下更需要这一部电影的价值观，智能手机的普及、视频通话的兴盛，这些东西都把我们每个人拉得太近了，我微信设置了自动拒绝语音通话，这也被我身边的人说过很多次，有的人也说我不正常，所以有事儿能直接给我发消息可以不要一个语音通话直接甩过来吗？但是这部电影我还是感觉缺了什么，因为讲的是出轨，这本身就是一件亏心事儿，把出轨被发现的缘由安在了手机上面，我也感觉手机有点冤枉。
冯小刚很多老电影拿到今天依然很有意义
牛三斤 牛三斤 你的对象叫吕桂花 吕桂花叫我问问你 最近你还要回来吗
时隔十几年依然觉得这部电影仍然具备现实意义。
你看看冯小刚电影的现实意义，多么深重啊~里面的范爷多么威武啊~
《手机》的手机过时了，《手机》的故事却不会过时，人的贪婪、懦弱、背叛在科技时代只会被放大，有人把电影当喜剧看，我却觉得能当警示恒言看
真实的讽刺了当下社会现实，我个人感觉教育意义大于故事本身！