Fichte is a necessary step to both Hegel and Marx.

There is a tradition of "modernist" theology arising out of post-Kantian thought - Fichte was the real father of it, but Schleiermacher and others also developed it - which might have more promise if it had greater influence on popular religion.

Kant's treatments of rational theology and metaphysics were aimed primarily at theoretical questions. His attitude toward the pseudo-sciences of "special metaphysics" in Wolff and Baumgarten was always double-edged. He did see them as pseudo-sciences but also valued their doctrinal value and especially their regulative value for the empirical sciences. Like his views about religion, I don't think any of this is any longer viable in its original form.

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 can establish empirical criteria for free actions, and investigate human actions on the presupposition we are free.

People are often most proud of precisely those things of which they should most be ashamed.

Kant considers belief in God and immortality to be items of "faith" because he relates faith to the pursuit of ends - in this case, the highest good.