196. if a man put out the eye of another man, his eye shall be put out. 197. if he break another man's bone, his bone shall be broken. 198. if (a free man) put out the eye of a freed man, or break the bone of a freed man, he shall pay one gold mina. 199. if he put out the eye of a man's slave, or break the bone of a man's slave, he shall pay one-half of its value. 200. if a man knock out the teeth of his equal, his teeth shall be knocked out. 201. if he knock out the teeth of a freed man, he shall pay one-third of a gold mina. 202. if any one strike the body of a man higher in rank than he, he shall receive sixty blows with an ox-whip in public. 203. if a free-born man strike the body of another free-born man or equal rank, he shall pay one gold mina. 204. if a freed man strike the body of another freed man, he shall pay ten shekels in money. 205. if the slave of a freed man strike the body of a freed man, his ear shall be cut off. - taken from the code of hammurabi using this excerpt from the code of hammurabi, it can be determined that a) mesopotamians lived in a society without classes. b) mesopotamians lived in a society without rules and order. c) mesopotamians believed all "people were created equally." d) mesopotamians believed in the "eye for an eye" approach to justice.

Your answer would be D) Mesopotamians believed in the "eye for an eye" approach to justice. The phrase "eye for an eye" means someone that does something to another person should be penalized in a similar matter. And most of the laws have people's consequences relating to the actions that they made.

The answer is NOT (A) because there were classes during their time period.

The answer is NOT (B) because there were rules, and the rules were from The Code of Hammurabi.

The answer is NOT (C) because in Law #205, it says, " If the slave of a freed man strike the body of a freed man, his ear shall be cut off." But, if it were the opposite way, the free man strikes the slave, the free man wouldn't be as punished like the slave.

in the 1800s, chinese workers migrated to the united states, first to work in the gold mines, but also to take agricultural jobs, and factory work, especially in the garment industry. chinese immigrants were particularly instrumental in building railroads in the american west, and as chinese laborers grew successful in the united states, a number of them became entrepreneurs in their own right. as the numbers of chinese laborers increased, so did the strength of anti-chinese sentiment among other workers in the american economy. this finally resulted in legislation that aimed to limit future immigration of chinese workers to the united states, and threatened to sour diplomatic relations between the united states and china.

paul willis (born 1950) is a british social scientist known for his work in sociology and cultural studies. paul willis' work is widely read in the fields of sociology, anthropology, and education, his work emphasizing consumer culture, socialization, music, and popular culture. he was born in wolverhampton[1] and received his education at the university of cambridge and at the university of birmingham. he worked at centre for contemporary cultural studies and subsequently at the university of wolverhampton. he was a professor of social/cultural ethnography at keele university. in the autumn of 2010, he left keele university and is now a professor at princeton university.

paul willis’s work has focused mainly, but not exclusively, on the ethnographic study of lived cultural forms in a wide variety of contexts. from highly structured to weakly structured ones, willis examines how practices of `informal cultural production` to produce and construct cultural worlds `from below`.[2]

trained in literary criticism at cambridge,[2] paul willis received his phd in 1972 from the centre for contemporary cultural studies at birmingham university where he remained as senior research fellow until 1981. he gave a paper at the 9th symposium of the natiohnal deviancy conference in january 1972 entitled 'a motor-bike subculture

during the 1980`s willis served as youth policy adviser to wolverhampton borough council in the english midlands. there he produced the youth review (published by the council and ashgate) which formed the basis for youth policy and for the formation of the democratically elected youth council, both still functioning. during the 1990s he served first as head of the division of media, communications and cultural studies, and then as a member of the professoriate at the university of wolverhampton. in 2000 willis co-founded the sage journal, ethnography. in 2003 willis was hired as a head professor of social and cultural ethnography at keele university.