The label "Equal Opportunity Employer" is no credit to a company if it happens to be an "employer of last resort" -- security, janitorial services, and so on.   Companies should in fact be discouraged from trying to present "equal opportunity employment" statistics as a credit to themselves.  A reverse-reverse-discrimination is in order -- such employers should be expected to have a proportional (to total population) percentage of non-visible minorities, that is, of "white" people.

Absolute commodity: commodity that is valued not only for the function it can perform, but also in itself as a thing -- as a manufactured object existing outside the self and yet subject to position by the self. Hence the relationship is not only one of use, but also, significantly, of ownership.  This is a primitive stage of commodity society, such as used to exist in the "advanced" countries, and still exists in pseudo-capitalist third-world countries.  In the "advanced" countries, however, this stage has more or less been transcended.  The commodity, of course, still exists, yet its nature has undergone essential changes.  The commodity is valued for its use, as well as for its contribution towards a "higher," more "enlightened," or more aesthetic life.  So the facts of possession, and correspondingly, the cherishing of the object as an object have become far less important.

Now as has been pointed out by some, the pre-capitalist, capitalist and post-revolutionary societies represent a continuing progression, and not a circle closing back on itself.  Therefore, the revolution does not lead to a society of craftsmanship and pre-capitalist values and norms, but rather to a society of higher values and norms than earlier ones -- a more "spiritual" society, if you will.  The Western attitude towards commodities noted above, may be seen as part of a movement in this direction.  So, what may have been seen, from a different point of view, as a greater attachment to objects, and hence a more "materialistic" attitude, appears entirely differently as seen from another point of view.  The point again is that the post-revolutionary spirituality is very different from the relatively primitive, pre-capitalist spirituality.  Hence it is an error to expect the current attitudes to be moving back to those of a previous epoch.  In other words, when we see a movement in a direction even farther away from what we are used to think as spirituality, we shouldn not automatically assume that the movement is towards a degradation of spirituality.  To state the dialectical obvious then, "spirituality" itself is subject to development and transformation.