The problem that Kant is addressing is that of Hume. Empirical things we can reason about because we have some way of checking our homework against a background. Physical reality. When we reason about a triangle what background is there to check our work?
And this seem to me to be a close as one can expect to Kant. For Kant while accepting we have knowledge of a priori things --not based on observation and also not dependent on definitions. But with Kant you have a large area of antimonies where even this kind of reason fails.
So what I am suggesting is a close comparison between the Rambam's five things and Kant's antimonies.
(1) Aspects of God's knowledge beyond pure reason:
There is no division in his knowledge even when he knows different things. His knowledge does not take something out of the realm of the possible. His knowledge encompasses things that have no end There is no difference in his knowledge before the thing exists and after it comes into being.
Brisk has done very good work in the Rambam and that work is continuing.
The major players in that school are Chaim Soloveitchik, and his direct disciples Baruch Ber Shimon Shkop. The great book of them all is the master piece of Rav Shach the Avi Ezri. This I consider to be greater than even the חידושי הרמב''ם. Why? Because even though it was Reb Chaim that opened the door to the Rambam but Rav Shach went in in away that even Reb Chaim could not. Rav Shach is deeper and clearer. But none of these deal with the Guide for the Perplexed. And I think there is no excuse for that. None whatsoever. If anything the Guide is as deep as the Mishna Torah. Once You have someone of the stature of Rav Abraham Abulfia witting a mystic commentary of the Guide you know something deep is going on there.