One rational standard of action is how well it promotes the end it seeks. Another standard is whether it aims at ends which are good. Both of these, but especially the former, depend on judgments of fact.

Fichte is a necessary step to both Hegel and Marx.

People who enjoy the privileges of success must use these privileges to benefit those who do not have them. These privileges constitute a deep hole they need to climb out of if they are to prevent its being the case that the world would have been better off if they had never been born.

I think Fichte did take it further than Kant by arguing that we can regard the moral law as objectively valid only by seeing it as addressed to us by another being, even though Fichte thought God could not literally be a person who could address us.

In any matter of moral importance, our first task, before we plunge ahead and decide what to do, is to figure out what we ought to do.

Kant was a rational theologian. He did not pretend to be a biblical or revealed theologian.

Kant's system of duties constitutes a Doctrine of Virtue because the duties also indicate what kinds of attitudes, dispositions and feelings are morally virtuous or vicious.