the belief system of the Torah is Monotheism

"And though all the forces of the sphere pervade all the existents..."
chapter II, 10 of the Guide
The Rambam far from having a mechanistic view of the universe, actually sees the cosmos as a single organism. A sort of "Gaia hypothesis" stretched to include the heavens!
But that Gaia spirit of the higher spheres is not the same thing as God. Worship of the spirit that permeates everything is to the Rambam idolatry.

The Rambam and all rishonim understand the Monotheism of the Torah to mean God made the world, and he is not the world.
The fact that the belief system of the Torah is Monotheism is so trivial that it really should not have to be brought up except for people that claim it holds differently. That is the almost universal belief of the Jewish religious world, and they definitely worship the spirit that pervades everything. That is pure idolatry to the opinion of the Rambam 

DNA does seem to determine a lot.

It is a good point that England was a caste society and reached its peak and greatness when that system was in operation. And in fact DNA does seem to determine a lot. I see this all the time. There are people who seem predisposed towards theft, others seem predisposed towards robbery with violence, others towards other bad traits. According to Sapolsky {Stanford} genes do determine a lot.
To me it seems certain belief systems help people to restrain bad traits and come to good traits. Other belief systems seem to aggravate already existing bad traits. But little comes close to the power that DNA has on people.
Reb Israel Salanter already noted the difficulty in one's correcting his own bad traits.
It seems pretty clear to me that when people think they are repenting, they are as a rule just reinforcing in themselves their own messed up ideas.It is clear like Rav Salanter said:One can have good traits without Musar. But one can not go from bad traits to good traits without Musar.

[Musar [ethical works from the Middle Ages] has a limited definition. Not everything people claim is Musar is actually Musar.
There are also however specific lessons  to accept from certain tzadikim. The Gra revealed the importance of learning Torah. The aspect of learning in depth however really is  a Litvak thing.

In any case if one would thing about the caste system idea the most likely place to look would be the descendants of Rav Yaakov Abuchatzaira. That is not from DNA, but rather some kind of אור מקיף divine light that seems to surround that family. Not that it is same thing as it used to be; still there is some aspect of the whole Bava Sali thing that I think is still there.

The descendants of Rav Abuchatzeira are mostly located in Israel.

T81 C major

natural law and Divine Law to the Rambam.

I am beginning to wonder if there is any real difference between natural law and Divine Law to the Rambam. The reasons for the laws we know were implicitly understood by the Chazal (Sages) except for the Red Heifer. But only later the Rambam spelled out the reasons.

But there does not seem to be any definite account of what Avraham Avinu's natural law approach might have been in the Guide. (That is Abraham the Patriarch). It is almost as if the Rambam is saying in order to get to natural law you have to keep the Torah. He certainly does not think of the legal structures of Ancient Greece as fulfilling the requirement of natural Law.
He puts the nomoi (laws) of the Greeks into the same area of the ravings of the Sabians in the Guide.
In the Guide, the Rambam makes clear most of the laws of the Torah are to bring to things that he considered natural law.

Socialist programs are not part of the constitution and not the Torah

Socialist programs are not part of the constitution and  not the Torah.  Dr Epstein (NYU) pointed out the general welfare clause is not a permission to benefit one part of the population at the expense of the other parts. It is almost always taken out of context.

I have long thought the voting for socialist programs which benefit the religious is against the Torah. Pretty soon after I got to Israel and realized the basic problems with the system- Torah for money, and  the religious voting for themselves other people's money, I dropped out of the system. I learned on my own at home or in the fields around Safed. That was not much learning, but at least it was for the sake of Torah, and not for money.

I have tried to keep down my critique on this because on rare occasions some good comes from it. But in general I think the Rambam was right that there should not be monetary payment for learning or teaching Torah.  When money gets involved with it, it ruins the holiness.

However there are great yeshivas where you can feel just when you walk in, that the Torah there is learned for its own sake and for those kinds of places I think it is  a great thing to support them.

Learning Torah for its own sake [not for money] constantly and with energy

Learning Torah for its own sake [not for money] constantly and with energy (with תמידות and מרץ) is an issue that comes up in Litvak yeshivas. Some people have found that making a yeshiva is  a good way to make money, so they pretend that this goal of learning constantly and with energy is, in fact, their goal. Others are straightforward enemies of this goal. They hate the idea of people learning Torah for its own sake. But if it is for money [like they do] -then it is OK.
This is not just an issue of a some intellectual puzzle, but for me was and still is a very personal issue.

The reason kollels were created [the original idea started with Reb Israel Salanter] was to remove one of the biggest obstacles of learning Torah--marriage.

That to some degree might seem to help, but to me it looks like it just contributes to the problems of people using Torah to make money.

The best idea to marry a "Bat Talmid Chacham" (the daughter of a authentic Torah scholar) [not the phony types].

The general answer to this problem is not known to me, except that people ought to be taught the importance of learning Torah for its own sake, and to do so on one's own, and to support the Litvak yeshivas which in fact do this.

I had a long history in this subject. To go into it in detail seems too much for me right now. but in short the issue can be divided into several time periods.
Time Period I: Yeshiva. That is where I first encountered the concept. Later reading the Nefesh Hachaim made it more clear. [The issue was not really dealt with in more general books of Musar]
Time Period II. Getting married. The girl I married was not exactly a Bat Talmid Chacham (the daughter of a authentic Torah scholar), but she certainly appreciated what I was doing in yeshiva.[Her father was a working guy.] Something about what I was doing seemed to affect her in some kind of deep way--enough to get her to run to NY and chase me for years, in spite of my constant refusals [and rude refusals.]. I guess you would have to say that something of the spirit of Authentic Torah must have touched her soul.

Time period III. Getting involved in Breslov. In some ways great. But as far as learning Torah goes, it caused me to lose interest. It is given lip service, but the actual essence is gone. Still that was a great period in many ways. It gave me interest in getting to Israel, and for the seven years I was there there was a kind of opening into a higher consciousness.

Time Period IV.  I found out how nasty the religious world really is.  A tremendous effort was spent after I returned to California  to separate me from my wife and children all because I was learning Torah.  That is learning the hard way to stay away from the religious world and the demonic "Torah teachers" that are obviously into Torah because that is where the money and power is.

Time Period V: trying to figure it all out. One good approach I discovered is Schopenhauer. He does deal with this question in a straightforward way. Human good is not something that interests the "Will."
That is however not very satisfying in my own case since it seems clear that in any case for the seven years in Safed I was not doing much learning Torah anyway. So it is kind of expected that when one has gone away from learning, and then tries to get back to it, that obstacles will be encountered.

In any case, I am no poster child for this particular position. If I got back into learning at all, it is a due to David Bronson with whom I learned Gemara with after all the above mentioned events.

The thing is the Greek States choose their form of government. And that is what made them free as opposed to Persian rule. But I see that any form of government can be corrupted. That is a good point. The Democrats definitely have shown that point all too well.

The Rambam does not put any form of government in the category of natural law. I assume he had read Aristotle's/ book on the constitutions of the Greek states.
He puts the nomoi of the Greeks and ravings of the Sabians all into one category. Clearly to him only the Torah itself can guarantee natural law.
This leaves one wondering nowadays when one finds religious neighbors to be particularly obnoxious, what could the Rambam have answered? That they are not keeping Torah well enough? Then what kind of state did he envision? One in which everyone is a tzadik?It is well known living under the rule of religious authorities is a Kafkaian nightmare.