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费希特耶拿时期的哲学是从自我的本原行动出发的,主体的绝对能动性是知识学用以说明一切知识的依据,由此确立的最高原则是人的自由原则。然而,费希特对人的主体能动性(尤其是在道德实践领域)的高扬是从“脱离了自然的精神”片面地出发的。在这一时期费希特的思想中,一切存在、客体都不过是意识的对象而由人的认识能力加以规定。费希特哲学思想的致命弱点也恰恰就在于此。在“无神论事件”及外界的批评下,费希特开始反思知识学的基础或本原,进一步探寻自我或本原行动的实在性的根据。这就导致了费希特哲学向宗教的回归。这在当时对德国哲学及宗教的发展产生了深远的影响。
The philosophy of Fjell Jena was based on the self-actual action. The absolute initiative of the subject is the basis for the knowledge of knowledge to explain all knowledge. The highest principle established by this is the principle of human freedom. However, Fichte’s promotion of human initiative (especially in the field of moral practice) is a one-sided departure from “the spirit of nature”. In this period of Fichte’s thought, everything exists, and the object is nothing more than the object of consciousness, which is defined by human’s cognitive ability. This is precisely the fatal weakness of Fichte’s philosophy. With “atheism” and criticism from outsiders, Fichte began to reflect on the foundations or bases of knowledge and to further explore the basis for the reality of self or primitive action. This led Fichte’s philosophy to return to religion. This at that time had a profound impact on the development of German philosophy and religion.