Unhappy Meals By Michael Pollan The New York Times Magazine, January 28, 2007. Eat food. Not too much. Mostly plants. That, more or less, is the short ...
Consider what happened immediately after the 1977 ”Dietary Goals” — McGovern’s masterpiece of politico-nutritionist compromise. In the wake of the panel’s recommendation that we cut down on saturated fat, a recommendation seconded by the 1982 National Academy report on cancer, Americans did indeed change their diets, endeavoring for a quarter-century to do what they had been told. Well, kind of. The industrial food supply was promptly reformulated to reflect the official advice, giving us low-fat pork, low-fat Snackwell’s and all the low-fat pasta and high-fructose (yet low-fat!) corn syrup we could consume. Which turned out to be quite a lot. Oddly, America got really fat on its new low-fat diet — indeed, many date the current obesity and diabetes epidemic to the late 1970s, when Americans began binging on carbohydrates, ostensibly as a way to avoid the evils of fat.
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While Swift's proposal is obviously not a serious economic proposal, George Wittkowsky, author of "Swift's Modest Proposal: The Biography of an Early Georgian Pamphlet", argues that to understand the piece fully, it is important to understand the economics of Swift’s time. Wittowsky argues that not enough critics have taken the time to focus directly on the mercantilism and theories of labour in 18th century England. "[I]f one regards the Modest Proposal simply as a criticism of condition, about all one can say is that conditions were bad and that Swift's irony brilliantly underscored this fact". 
Suppose again that you do something to harm me, which is metaphorically to give me something of negative value. Moral arithmetic presents an alternative to retribution. By moral arithmetic, you have taken something of positive value from me by harming me. If I take something of equal positive value back from you, I have taken "revenge." Revenge is the moral equivalent of retribution, another way of balancing the moral books.
In the above passage Locke allows for two distinct types of experience. Outer experience, or sensation, provides us with ideas from the traditional five senses. Sight gives us ideas of colors, hearing gives us ideas of sounds, and so on. Thus, my idea of a particular shade of green is a product of seeing a fern. And my idea of a particular tone is the product of my being in the vicinity of a piano while it was being played. Inner experience, or reflection, is slightly more complicated. Locke thinks that the human mind is incredibly active; it is constantly performing what he calls operations. For example, I often remember past birthday parties, imagine that I was on vacation, desire a slice of pizza, or doubt that England will win the World Cup. Locke believes that we are able to notice or experience our mind performing these actions and when we do we receive ideas of reflection. These are ideas such as memory, imagination, desire, doubt, judgment, and choice.