In fact, if you read what Kant has to say about feeling, desire and emotion, you see that he is not at all hostile to these. He is suspicious of them insofar as they represent the corruption of social life (here he follows Rousseau), but he also thinks a variety of feelings (including respect and love of humanity) arise directly from reason - there is, in other words, no daylight between the heart and the head regarding such feelings.

For the utilitarian, there is a fact of the matter about the good (the general happiness, or whatever conception of the good the utilitarian adopts) and about which actions or moral rules would contribute to maximizing the good. For the rational intuitionist, there are truths about which actions should be done and not done.

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

I am a one-trick pony. But I have worked hard at something I would have liked to do even if I weren't paid a penny for it, and made a good living at it. You can't be luckier than that in this life, no matter who you are or what you do.

The picture of Kant as the 'theological Robespierre' or the "world-crusher" was first suggested by someone with whom Kant stood in a relation of philosophical disagreement but also great mutual respect: namely, Moses Mendelssohn.

Our procedures of deliberation are not ways of finding out independent moral truths but instead ways of "constructing" these truths, in the process of deciding what to do.

We totally misunderstand both his aims and his contribution if we try to read into Marx some anticipation of either the modest successes or the disastrous failures of those who later thought they were acting in his name.