有一家食品加工厂，管理混乱，卫生状况恶劣。由于仓库屋顶漏雨，原料随地堆放，造成老鼠肆虐。而工厂却把发霉的火腿切碎填入香肠；工人们在肉腚上走来走去并随地吐痰；毒死的老鼠被掺进绞肉机；洗过手的水被配制成调料……
你会说了，楼主又在恶毒攻击中国了！
不，这不是中国，是美国！时间：1904年。
如果你不坚持要我出示证据的话，请继续读下去。
作家厄普顿•辛克莱（Upton Sinclair）深入工厂实地了解情况后，写了一本小说《屠宰场》于1906年出版。
有一天早晨，罗斯福总统在白宫边吃早点，边读这本书。看到这里，他大叫一声，跳起来，把口中尚在咀嚼的食物吐出来，顺手把盘中剩下的一截香肠扔出了窗外。
接下来，他没有去成立什么“特供中心”，而是邀请辛克莱来白宫会面，并敦促国会通过了两部联邦法律：食品和药品法案以及肉类检查法案，并创建了美国食品药品监督管理局的雏形。
40年后的1942年，中国正出于抗战最艰苦的年代，但是在延安，“衣分三色，食分五等”：即大、中、小三灶伙食供应制度和斜纹布（黑色）、平布（青灰色）、土布三级服装供应制度。就连延安的幼儿园孩子们有的可以喝牛奶，有的只能喝豆浆，甚至连豆浆都喝不上！
丁玲、王实味等“知识分子”对这一现象进行了批评，可是毛泽东没有罗斯福那样对待“知识分子”。1942年3月9日，《解放日报》发表了一篇经毛泽东修改， 由胡乔木撰写，堪称中国言论史之奇文的社论《教条和裤子》。 这篇社论以大胆使用粗俗文字于政治斗争，开创了共产党文宣语言的新范式。这篇社论责令“红色教授”们“脱裤子”：因为“问题发生在他们的贵体下”，还因为 裤子下“躲着一条尾巴，必须脱掉裤子才看得见”。而各人“尾巴的粗细不等”，割尾巴所需用的“刀的大小不等，血的多少不等”，因而只有先脱掉裤子，才谈得 上“用刀割”。
丁玲不久来了个180度的大转弯，可怜的王实味不但“尾巴”没了，脑袋也掉了。
半个多世纪过去了，中国的食品卫生同样遭遇了100多年前美国的处境，更可恨的是成千上万儿童喝着毒奶，“人民公仆”们却依然享受着特供。有良知的百姓质疑“特供”，居然有人出来或辩护，或否认，是不是也怕被脱了裤子，“尾巴”被割掉呢？
【附】Sinclair 和罗斯福的通信：
To Upton Sinclair
Theodore Roosevelt
March 15, 1906
My Dear Mr. Sinclair:
I have your letter of the 13th instant. I have now read, if not all, yet a good deal of your book, and if you can come down here during the first week in April I shall be particularly glad to see you.
I do not think very much of your ecclesiastical correspondent. A quarter of a century’s hard work over what I may call politico-sociological problems has made me distrust men of hysterical temperament. I think the preacher furnishes his measure when he compares you to Tolstoy, Zola, and Gorki, intending thereby to praise you. The abortiveness of the late revolution in Russia sprang precisely from the fact that too much of the leadership was of the Gorki type and therefore the kind of leadership which can never lead anybody anywhere save into a Serbonian bog. Of course the net result of Zola’s writings has been evil. Where one man has gained from them a shuddering horror at existing wrong which has impelled him to try to right that wrong, a hundred have simply had the lascivious, the beast side of their natures strengthened and intensified by them. Oliver Wendell Holmes has an excellent paragraph on this in his Over the Teacups. As for Tolstoy, his novels are good, but his so-called religious and reformatory writings constitute one of the age-forces which tell seriously for bad. His Kreutzer Sonata could only have been written by a man of diseased moral nature, a man in whose person the devotee and debauchee alternately obtain sway as they sometimes do in successive generations of decadent families or in whole communities of unhealthy social conditions. In the end of your book, among the various characters who preach socialism, almost all betray the pathetic belief that the individual capacity which is unable to raise itself even in the comparatively simple work of directing the individual how to earn his own livelihood, will, when it becomes the banded incapacity of all the people, succeed in doing admirably a form of government work infinitely more complex, infinitely more difficult than any which the most intelligent and highly developed people has ever yet successfully tried. Personally I think that one of the chief early effects of such attempt to put socialism of the kind there preached into practice, would be the elimination by starvation, and the diseases, moral and physical, attendant upon starvation, of that same portion of the community on whose behalf socialism would be invoked. Of course you have read Wyckoff’s account of his experiences as an unskilled laborer of the lowest class. Probably you know him. He was a Princeton man wholly without the physique to do manual labor as well as the ordinary manual laborer can do it, yet in going across the continent his experience was that in every place, sooner or later, and in most places very soon indeed, a man not very strong physically and working at trades that did not need intelligence, could raise himself to a position where he had stead work and where he could save and lead a self-respecting life. There are doubtless communities where such self-raising is very hard for the time being; there are unquestionably men who are crippled by accident (as by being old and having large families dependent on them); there are many, many men who lack any intelligence or character and who therefore cannot thus raise themselves. But while I agree with you that energetic, and, as I believe, in the long run radical, action must be taken to do away with the effects of arrogant and selfish greed on the part of the capitalist, yet I am more than ever convinced that the real factor in the elevation of any man or any mass of men must be the development within his or their hearts and heads of the qualities which alone can make either the individual, the class or the nation permanently useful to themselves and to others.
But all this has nothing to do with the fact that the specific evils you point out shall, if their existence be proved, and if I have power, be eradicated.
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有人争辩说美国目前也有特供，比如空军一号和它上面的“特供”食品。不假，美国总统现在吃的食品也会经过特殊检查，可是此“特供”非那“特供”。美国的特供 是针对恐怖份子，总统吃得任何东西，百姓也能吃到。中国呢，真正的特供百姓不要说吃不到，看都看不到：“132”小组为毛泽东制作的特供雪茄你见过 吗？“132”小组成员在工作的3年中，“对自己所做的事情始终保持沉默。他们的婚嫁对象也经过小组负责人的严格考察；他们的子女从未进过这扇南长街80 号的大门；他们既从不向外打一个电话，也从不直接接外来电话……”邓小平的“熊猫”香烟你见过吗？“上海卷烟厂2个月做一次特供熊猫牌香烟。每次特供烟丝送进厂，都有几部警车带枪保卫，每个过程都严密监视，当天烟丝进厂，当天完工出厂，货品从不在厂过夜，怕有人换假偷窃。百姓吸的烟丝进厂都得在仓库呆几个月。只有熊猫牌特供香烟的由警车监护当天出厂。厂里的职工都知道熊猫牌好，有个人偷偷地拿了一点， 给判刑2年！”
看看连饮用水都要国家科学技术委员会鉴定后“特供”，就差空气没办法“特供”了！这样的体制不该批评吗？
