Indirectly, indeed, Kant had indicated a very definite opinion on theology: from the Critique of Pure Reason it was clear that for him speculative theology must be purely negative, while the Critique of Practical Reason as clearly indicated the view that the moral law is the absolute content or substance of any religion.
After all, the practical reason why, when the power is once in the hands of the people, a majority are permitted, and for a long period continue, to rule, is not because they are most likely to be in the right, nor because this seems fairest to the minority, but because they are physically the strongest.
In any detailed exposition of the critical system it would be requisite in the first place to state with some fullness the precise nature of the problems immediately before Kant, and in the second place to follow with some closeness the successive stages of the system as presented in the three main works, the Kritik of Pure Reason, the Kritik of Practical Reason and the Kritik of Judgment, with the more important of the minor works, the Metaphysic of Nature and the Metaphysic of Ethics.
Fichte thus transformed the transcendental idealism of Kant by identifying the thing with the object, and by interpreting noumenon, not in Kant's sense of something which speculative reason conceives and practical reason postulates to exist in accordance with the idea, but in the new meaning of a thought, a product of reason.
In the Critique of the Practical Reason (Dialectic, ch.