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Answer: The most basic exemptions from the prohibition of bishul akum are when the cooked food is not fit for fancy settings and when the food was fit to be eaten before the cooking (Avoda Zara 38a). The general logic for both is likely, as you said, that the prohibition is only when the cooking reaches the bar in importance, thereby heightening the danger that the association between a Jew and non-Jew will go further than it should (see Tosafot ad loc.). While your understanding of the rationale of the halacha of ne’echal chai is correct, when looking for rulings on whether a food belongs to the prohibition or the exemption, that rationale is not nearly as important as the Talmudic parameters.
The gemara’s language is: "All that is [fit to be] eaten the way it is, raw" is not included in bishul akum. There is an opinion that edibility is measured by the practices of the one who wants to eat, but the accepted approach is that it follows a cross-section of people of one’s society (see Chelkat Binyamin 113:5). In any case, the poskim (see Ritva ad loc.; Shach, Yoreh Deah 113:19) agree that it does not have to be equally good or customary to eat the food raw; it just must be a viable option. Accordingly, even if the cooking is important, the prohibition of bishul akum may still not apply because the food could have been eaten beforehand.
The parameters are very different for berachot on such foods. For vegetables that are clearly preferred cooked or not cooked, respectively, the beracha for the preferred manner is Borei Pri Ha’adama and for the less preferred is Shehakol (Shulchan Aruch, Orach Chayim 205:1). This "favoritism" in berachot is even when either option is fully viable, just that the "demotion" comes when there is a "change for the worse" relative to the classic option (Rama ad loc.).
The comparison between bishul akum and berachot is apt not to a change of beracha but to the cancellation of a beracha. The Shulchan Aruch (OC 202:2) says that regarding a food that generally receives a beracha, if an individual piece of that food is "unfit to eat even al y’dei hadechak (if there is a need to eat it)," then there is no beracha. If such a food could be remedied by cooking and a non-Jew did so, it would indeed be forbidden as bishul akum.
Bemare Habazak - Rabbis Questions (654)
Rabbi Daniel Mann
605 - Ask the Rabbi: “Cooked” and Sweetened Wine for Kiddush
606 - Ask the Rabbi: Bishul Akum on Food that Is Improved by Cooking
607 - Ask the Rabbi: Beracha upon Returning Tzitzit
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Regarding bishul akum, poskim deal with apparent contradictions on borderline edibility. The gemara (ibid.) says that if a Jew cooked food until ma’achal ben drusa’i, then further cooking by a non-Jew does not forbid it. This is difficult for the stringent opinion above because after the first stage, it is edible only al y’dei hadechak. The Bach (YD 113) answers that bishul akum applies even to marginally edible food, but if it was brought to that point in a permitted manner, the prohibition does not apply. There is also an apparent contradiction in the Shulchan Aruch, as despite the two opinions above, he outright forbids eggs and bitter dates cooked by a non-Jew (YD 113:14, 15), even though they could be eaten beforehand al y’dei hadechak! The Taz (ad loc. 14) distinguishes between levels of dechak.
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
