Aristotle argued in his 'Politics' that human beings are born with different capacities and virtues, leading him to conclude that absolute equality is contrary to the natural order. He believed that justice involves treating equals equally and unequals unequally based on their merit and contribution to the state. While this view is controversial today, it was central to his defense of hierarchical social structures in the ancient polis.

Aristotle's four causes are fundamental to his metaphysics. The efficient cause (a-4) is the source of change or motion. The final cause (b-3) is the purpose or 'telos' of an object. The material cause (c-2) refers to the physical matter composing an object. The formal cause (d-1) represents the essence or structure that defines the object's identity.

After leaving the Academy in Athens, Aristotle spent time in Assos and then moved to the island of Lesbos, specifically the city of Mitylene. It was during this period, between 347 and 335 BCE, that he conducted extensive empirical observations of marine life and flora, which formed the basis of his biological treatises, such as 'History of Animals'.

Mimesis is the fundamental concept in Aristotle's 'Poetics', referring to the imitation or representation of human actions and nature in art. Aristotle argues that humans have an innate tendency toward mimesis, which is the source of our enjoyment of art and literature. It is not a mere copying of reality, but a creative representation that reveals universal truths about human experience and character.

Aristotle is considered the father of biology due to his extensive and systematic observations of the natural world. His works, such as 'History of Animals,' involved the classification of living organisms based on their characteristics. While his physics and chemistry were based on different paradigms than modern science, his empirical approach to studying life forms laid the groundwork for the biological sciences.

Aristotle's biological theories often characterized women as passive and receptive, which he contrasted with the active, formative role he attributed to the male. Therefore, option A is actually a core component of his argument rather than a reason he would exclude. This question requires careful analysis of Aristotelian biology and its application to his political philosophy regarding gender roles.

Aristotle, in his work 'Politics', categorized governments based on who rules and in whose interest they rule. He identified 'polity' as the correct form of rule by the many, but viewed 'democracy' as its perverted form, where the poor rule in their own interest rather than for the common good. This classification reflects his concern for stability and the potential for mob rule in unchecked democratic systems.

Aristotle, in his work 'Politics', argued that humans are inherently political animals. He believed that the polis (city-state) is the natural environment for human flourishing. Therefore, anyone who exists outside of this social and political community lacks the essential characteristics of humanity, suggesting they must be either sub-human (a beast) or superhuman (a god).

In his 'Poetics', Aristotle uses the term 'mimesis' to refer to the imitation or representation of nature and human action in art and literature. He argues that humans have an innate tendency toward mimesis, which is a fundamental aspect of learning and artistic expression. This concept is central to his analysis of how tragedy and other art forms reflect reality.

Aristotle's 'Politics' is often noted for its disjointed nature, as it appears to be a collection of lecture notes rather than a polished, unified treatise. Scholars have long debated the order of its books and the consistency of its arguments, suggesting that the text may have been compiled or edited by later students, which contributes to the common critique regarding its lack of systematic organization.