Theocratic Monarchy andTechnocratic Democracy

In the Ethics, Spinoza presents no explicit Political doctrine, but the rudiments of one are implicit in it.  To begin with, the premises of Theocratic Monarchy are repudiated from the outset, by a concept of an immanent deity who is thus not in a transcendent hierarchical relation to human society.  Second, his concept of Reason as the adequate means to the solution of problems--as opposed to Theocratic ones such as prayer and ritual--is a basis for a Technocracy.  And third, his concept of a Rational society, as embodied by the Rule of Law as best promoting the common Good, amounts to an advocacy of Democracy.  So, in other words, the Ethics implies a repudiation of Theocratic Monarchism, in favor of Technocratic Democracy.  Thus, his introduction of an immanent deity collapses the distinction between the City of God and the City of Man, resulting in a post-Medieval Polis, for which the Ethics presents some of the main principles.  In contrast, Kant's Law-governing Kingdom of Ends includes a "head" that is "subject to the will of no other", and, hence, implicitly constitutes a Theocratic Monarchist reaction to Spinoza's Polis.  As is the case with his explicit criticism of Spinoza, he makes no attempt to either acknowledge or defend the underlying Theological point of dispute.