There is no author or legislator of the moral law. It is simply valid in itself in the nature or essence of things. We become autonomous only when we obey it, because then our will aligns itself with the objectively valid law, and our choice follows the same law as that we give ourselves. We can think of rational faculty (or the idea - the pure rational concept, not exhibitable in experience) as the legislator or author of the law because reason recognizes an objective standard, and to that extent is already aligned with objective moral truth.

Being aware of truths about what is good or right or about what we ought to do is not the same as deciding what to do. Nor can the former truths be derived from decisions about what to do, or about procedures for making such decisions, unless these procedures themselves rest in some way on the apprehension of truths about what we ought to do.

Kant says that we may regard ourselves as legislator of the moral law, and consider ourselves as its author, but not that we are legislators or authors of the law.

I could identify for virtually every important figure in the history of modern continental philosophy an idea (or more than one) absolutely central to that philosopher's thought, whose original author was Fichte.

As I understand it, Kantian constructivism is partly a position in normative ethics and partly a position in metaethics. In metaethics, it is the position that ethical claims have truth values, but their truth conditions consist not in a set of objective facts to which they correspond, but instead in the outcome of some procedure of deliberation resulting in decisions about what to do.

Kant thinks that a free will is a will under moral laws and that freedom and the moral law are distinct thoughts that reciprocally imply each other. Fichte thinks they are the same thought.

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.