Kant seems to have one of the first systematic question dissolvers:

Philosophers have never lacked zest for criticizing their predecessors. Aristotle was not always kind to Plato. Scholastics wrangled with unexcelled vigor. The new philosophy of the 17th century was frankly rude about the selfsame schoolmen. But all that is criticism of someone else. Kant began something new. He turned criticism into self-reflection. He didn’t just create the critical philosophy. He made philosophy critical of philosophy itself.

There are two ways in which to criticize a proposal, doctrine, or dogma. One is to argue that it is false. Another is to argue that it is not even a candidate for truth or falsehood. Call the former denial, the latter undoing. Most older philosophical criticism is in the denial mode. When Leibniz took issue with Locke in the Nouveaux Essais, he was denying some of the things that Locke had said. He took for granted that they were true-or-false. In fact, false. Kant’s transcendental dialectic, in contrast, argues that a whole series of antinomies arise because we think that there are true-or-false answers to a gamut of questions. There are none. The theses, antitheses, and questions are undone.

Kant was not the first philosophical undoer. The gist of Bacon undoes the methodology of scholastic thought. But Kant is assuredly the first celebrated, self-conscious, systematic undoer. Pure reason, the faculty of philosophers, outsteps its bounds and produces doctrines that are neither true nor false.

-Ian Hacking, Historical Ontology