I think the fact that you’re acknowledging liberman, who the chazon ish (a relative no less) referred to as a shanah upiresh, with the other maskilim, shows that we are on very, very different wavelengths. I don’t think i have anything to offer that would interest you, as my studies are from Torah’s own perspective, not academia and a desire to undermine mesorah. Take care.
Halevi, I don’t think there’s anything to be gained in classifying rishonim….r. Moshe taku is an enigmatic figure who wrote one sefer that we don’t have a complete version of. He’s not quoted in tosfos, or any subsequent halacha sefer as far as i know. In an issue of halacha, we have a beaten path. We (well, nomesorah doesn’t) have a mesorah, handed down from the previous generations in both how to learn and how to believe. Not every statement from every sefer written by every rabbi who ever lived is the same or treated the same. No one’s going to quote a menoras hamaor to argue with something in the Taz or shach. No one’s going to take an obscure sefer and use it to overturn or even reexamine basic rishonim and achronim. The same maskilish ilk like to read r. Moshe taku as being someone who believes that Hashem chas veshalom has a body. We, in the nesorah community, reject this idea and say simply that we don’t understand what he said, and that we have a mesorah that to say such things is forbidden. Likewise, we have a definition of prohibited belief systems outlined in the rambam. One of them is listening to the chachamim who transmit torah from generation to generation,; one who rejects this mesorah, says the rambam, is “machchish magideah”, contradicting the Torah’s teachers. If someone says that a drasha is incorrect, or a halacha lemoshe misnai is false, he has done that.