Kant's description of most ethical duties reads more like a description of moral virtues and vices. Once we see this, we see that Kantian ethics is indeed a kind of virtue ethics, and that it does not "divide the heart from the head" (to anticipate one of your later questions) but instead recognizes the deep truth that reason and emotion are not opposites.

Kant's system of duties constitutes a Doctrine of Virtue because the duties also indicate what kinds of attitudes, dispositions and feelings are morally virtuous or vicious.

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.

There is a very common, though also very silly, picture of Kant according to which as empirical beings we are not free at all, and we are free only as noumenal jellyfish floating about in an intelligible sea above the heavens, outside any context in which our supposedly "free" choices could have any conceivable human meaning or significance. Part of the problem here is that Kant faces up honestly to the fact that how freedom is possible is a deep philosophical problem to which there is no solution we can rationally comprehend.

If being "iron headed" is to be lacking such feelings, then Kant's position is that an ironheaded person could not be a moral agent because such a person would not be rational.

When consequentialist theories are developed in terms of an equally shallow psychology of the good - such as a crude form of hedonism - the results can sometimes strike sensible people as revolting and inhuman. People can be reduced to simple repositories of positive or negative sensory states, and their humanity is lost sight of entirely.

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