有一家食品加工廠，管理混亂，衛生狀況惡劣。由於倉庫屋頂漏雨，原料隨地堆放，造成老鼠肆虐。而工廠卻把發霉的火腿切碎填入香腸；工人們在肉腚上走來走去並隨地吐痰；毒死的老鼠被摻進絞肉機；洗過手的水被配製成調料……
你會說了，樓主又在惡毒攻擊中國了！
不，這不是中國，是美國！時間：1904年。
如果你不堅持要我出示證據的話，請繼續讀下去。
作家厄普頓•辛克萊（Upton Sinclair）深入工廠實地瞭解情況後，寫了一本小說《屠宰場》於1906年出版。
有一天早晨，羅斯福總統在白宮邊吃早點，邊讀這本書。看到這裡，他大叫一聲，跳起來，把口中尚在咀嚼的食物吐出來，順手把盤中剩下的一截香腸扔出了窗外。
接下來，他沒有去成立什麼「特供中心」，而是邀請辛克萊來白宮會面，並敦促國會通過了兩部聯邦法律：食品和藥品法案以及肉類檢查法案，並創建了美國食品藥品監督管理局的雛形。
40年後的1942年，中國正出於抗戰最艱苦的年代，但是在延安，「衣分三色，食分五等」：即大、中、小三灶伙食供應制度和斜紋布（黑色）、平布（青灰色）、土布三級服裝供應制度。就連延安的幼兒園孩子們有的可以喝牛奶，有的只能喝豆漿，甚至連豆漿都喝不上！
丁玲、王實味等「知識份子」對這一現象進行了批評，可是毛澤東沒有羅斯福那樣對待「知識份子」。1942年3月9日，《解放日報》發表了一篇經毛澤東修改， 由胡喬木撰寫，堪稱中國言論史之奇文的社論《教條和褲子》。 這篇社論以大膽使用粗俗文字於政治鬥爭，開創了共產黨文宣語言的新範式。這篇社論責令「紅色教授」們「脫褲子」：因為「問題發生在他們的貴體下」，還因為 褲子下「躲著一條尾巴，必須脫掉褲子才看得見」。而各人「尾巴的粗細不等」，割尾巴所需用的「刀的大小不等，血的多少不等」，因而只有先脫掉褲子，才談得 上「用刀割」。
丁玲不久來了個180度的大轉彎，可憐的王實味不但「尾巴」沒了，腦袋也掉了。
半個多世紀過去了，中國的食品衛生同樣遭遇了100多年前美國的處境，更可恨的是成千上萬兒童喝著毒奶，「人民公僕」們卻依然享受著特供。有良知的百姓質疑「特供」，居然有人出來或辯護，或否認，是不是也怕被脫了褲子，「尾巴」被割掉呢？
【附】Sinclair 和羅斯福的通信：
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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有人爭辯說美國目前也有特供，比如空軍一號和它上面的「特供」食品。不假，美國總統現在吃的食品也會經過特殊檢查，可是此「特供」非那「特供」。美國的特供 是針對恐怖份子，總統吃得任何東西，百姓也能吃到。中國呢，真正的特供百姓不要說吃不到，看都看不到：「132」小組為毛澤東製作的特供雪茄你見過 嗎？「132」小組成員在工作的3年中，「對自己所做的事情始終保持沉默。他們的婚嫁對象也經過小組負責人的嚴格考察；他們的子女從未進過這扇南長街80 號的大門；他們既從不向外打一個電話，也從不直接接外來電話……」鄧小平的「熊貓」香菸你見過嗎？「上海捲煙廠2個月做一次特供熊貓牌香菸。每次特供煙絲送進廠，都有幾部警車帶槍保衛，每個過程都嚴密監視，當天煙絲進廠，當天完工出廠，貨品從不在廠過夜，怕有人換假偷竊。百姓吸的煙絲進廠都得在倉庫呆幾個月。只有熊貓牌特供香菸的由警車監護當天出廠。廠裡的職工都知道熊貓牌好，有個人偷偷地拿了一點， 給判刑2年！」
看看連飲用水都要國家科學技術委員會鑑定後「特供」，就差空氣沒辦法「特供」了！這樣的體制不該批評嗎？
