Popular religion since the time of Kant and Fichte has gone in a direction they tried to prevent and that has been disastrous for the humanity both of believers and of the rest of us. Look at the role of religion in Republican presidential primaries if you need any confirmation of this last statement.

Our decisions need not be seen as resting on procedures that are merely instrumental in making judgments that are reliably truth-tracking. The procedures might be more directly related than that to truths about what is right or good, or about what we ought to do, or to principles that tell us what is true about these matters. And I have no metaphysical theory about the truth-conditions of such truths, except to say that as objective truths, they must be independent of the attitudes, decisions or actions that they are supposed to justify or for which they are to offer reasons.

One rational standard of action is how well it promotes the end it seeks. Another standard is whether it aims at ends which are good. Both of these, but especially the former, depend on judgments of fact.

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.

Many who are committed to reason and science have turned against religion altogether and treat it with fear and contempt.

In my view, there was a long period in which analytical philosophy had little to say about ethics. I think their intellectual tools did not do well with it, and analytical philosophy was above all about revolutionizing the philosophical tool box. It was more or less assumed that the Truth about ethics was some form of utilitarianism (perhaps because some consequentialist calculus looked to them like a respectable tool). Kantian ethics was then interpreted as a particularly odious version of the False - "deontology" - and treated with contempt.

Kant does not think that the silly commandment "universalize your maxims" is the be-all and end-all of ethics or that it provides us with some sort of general decision procedure that is supposed to tell us what to do under all circumstances.