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.

When Marx, in the Theses on Feuerbach, says that only idealism up to now has understood the active side of material Praxis, what he says is more true of Fichte than of any other philosopher in the classical German tradition.

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.

Kantian ethical theory distinguishes three levels: First, that of a fundamental principle (the categorical imperative, formulated in three main ways in Kant's Groundwork); second, a set of duties, not deduced from but derived from this principle, by way of its interpretation or specification, its application to the general conditions of human life - which Kant does in the Doctrine of virtue, the second main part of the Metaphysics of Morals; and then finally an act of judgment, through which these duties are applied to particular cases.

Kant attempted to work out a view of religion and religious belief according to which existing religions could be brought into harmony with modernity, science and reason.

Capitalism now seems more likely a swamp, a bog, a quicksand in which humanity is presently flailing about, unable to extricate itself, perhaps doomed to perish within a few generations from the long term effects of the technology which seemed to Marx its greatest gift to humanity.

Both Kant and Fichte thought of traditions of revealed religion as ways of symbolically (that is, with aesthetic emotional power) thinking about our moral condition. Both thought that religion would become more and not less powerful, emotionally and morally, if the claims of scriptures and religious teachings were taken symbolically rather than literally (whatever 'literally' might mean in the case of claims that are either nonsensical or outdated or historically unsupportable if taken as metaphysical or historical assertions).