Kant does represents a distinctively modern view of the human condition in contrast to that of ancient high culture, found in ancient Greek ethics and also in ancient Chinese ethics.

Fichte is concerned with freedom as non-domination.

Our decisions need not be seen as resting on procedures that are merely instrumental in making judgments that are reliably truth-tracking. The procedures might be more directly related than that to truths about what is right or good, or about what we ought to do, or to principles that tell us what is true about these matters. And I have no metaphysical theory about the truth-conditions of such truths, except to say that as objective truths, they must be independent of the attitudes, decisions or actions that they are supposed to justify or for which they are to offer reasons.

Kant is not saying - about freedom or any other subject - anything of the form: "Not-p but we must assume that p." That's close to self-contradictory, like Moore's paradox: "p, but I don't believe that p".

There is a lot in Adam Smith that reflects the insights of Rousseau and anticipates those of Marx.

From the beginning, there has been a tension in the reception of the Kantian idea of autonomy. If you emphasize the 'nomos' (the law), then you get one picture: the objectivity of ethics. If you emphasize the 'autos' - the self - you get the idea that we make the law. Kant never hesitated in his choice between the two emphases. He emphasizes the nomos (the universal and objective validity of the law).

There is a very common, though also very silly, picture of Kant according to which as empirical beings we are not free at all, and we are free only as noumenal jellyfish floating about in an intelligible sea above the heavens, outside any context in which our supposedly "free" choices could have any conceivable human meaning or significance. Part of the problem here is that Kant faces up honestly to the fact that how freedom is possible is a deep philosophical problem to which there is no solution we can rationally comprehend.