Fichte is a necessary step to both Hegel and Marx.

As with many metaphysical and religious questions, Kant thinks they lie beyond our power to answer them. If you can't stand the frustration involved in accepting this, and insist on finding some more stable position which affords you peace of mind and intellectual self-complacency, then you will find Kant's position "problematic" in the sense that you can't bring yourself to accept it. You may try to kid yourself into accepting either some naturalistic deflationary answer to the problem or some dishonest supernaturalist answer.

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.

We can treat human responses to cognitions as involving law-like connections grounded on free choices which show themselves in our character.

Sometimes when a philosopher's views are widely rejected by the world, the fault is not with the philosopher but with the world.

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.

Adam Smith was aware of the way that economic interests could have a distorting and destructive effect both on the market and on politics.