"IF you comply with the Act by using Stamped Papers, you fix, you rivet perpetual Chains upon your unhappy Country. You unnecessarily, voluntarily
establish the detestable Precedent, which those who have forged your
Fetters ardently wish for, to varnish the future Exercise of this new claimed
Authority. You may judge of the Use that will be made of it by the Eagerness
with which the Pack of Ministerial Tools fi. e., officials in the king's cabinet)
have hunted for Precedents to palliate the Horrors of this Attack upon
American Freedom"
JOHN DICKIESON Broadside, Philadelphia, November 1765
The quote above is urging the colonists to.
Ob
Pay the tax associated with the Stamp Act, so that the King is happy
Refuse to buy any products that the Stamp Act taxes as a boycott
Create an American Stamp tax
Steal the goods associated with the Stamp Act
od

this is false

richard nixon was the 37th president of the united state and didn't serve as a vice president for any president before him

we can argue that appeasement caused world war ii because it allowed hitler and the nazis to build germany’s military power until it was strong enough to fight a major war. additionally, appeasement emboldened germany, making it think the allies would never have the will to fight. this made germany much more aggressive and encouraged it to take the steps that eventually led to war.

what are the options?

the mandate of heaven or tian ming (chinese: 天命; pinyin: tiānmìng; wade–giles: t'ien-ming) is a chinese political and religious doctrine used since ancient times to justify the rule of the king or emperor of china. according to this belief, heaven (天, tian)—which embodies the natural order and will of the universe—bestows the mandate on a just ruler of china, the "son of heaven" of the "celestial empire". if a ruler was overthrown, this was interpreted as an indication that the ruler was unworthy, and had lost the mandate. it was also a common belief among citizens that natural disasters such as famine and flood were signs of heaven's displeasure with the ruler, so there would often be revolts following major disasters as citizens saw these as signs that the mandate of heaven had been withdrawn.[1]

a brief flow chart describing the dynastic cycles in imperial china on claiming to withdrawing the mandate of heaven

the mandate of heaven does not require a legitimate ruler to be of noble birth, depending instead on the just and able performance of the rulers and their heirs. dynasties such as the han and ming dynasties were founded by men of common origins. the concept is in some ways similar to the european concept of the divine right of kings; however, unlike the european concept, it does not in theory confer an unconditional right to rule, despite this being exactly the case in practicality. the mandate would in theory be a preoccupation in a ruler's lifetime, when he would hold onto the mandate and live according to heavens. intrinsic to the concept of the mandate of heaven was the right of rebellion against an unjust ruler. chinese historians interpreted a successful revolt as evidence that heaven had withdrawn its mandate from the ruler. throughout chinese history, times of poverty and natural disasters were often taken as signs that heaven considered the incumbent ruler unjust and thus in need of replacement. the mandate of heaven was often invoked by philosophers and scholars in china as a way to curtail the abuse of power by the ruler. while each dynasty was not the same, they each had a lineage that passed on the prospective ruler by order of generational descent or their priority of birth. many emperors during the imperial times would optimize to have many sons who could be candidates to fill the position after the current ruler has died. in addition heaven was thought to be of how a ruler's works and performance was, which reflected upon how favorable they would be to heaven.