- Why did everyone start to hate the Russians if the U.S. did the same thing in Afghanistan, Iraq?
- What needs to be corrected in the management of Russia first?
- Why did Blaise Pascal become a religious man at the end of his life?
- How do I know if a guy likes you?
- When they say "one generation", how many do they mean?
Fichte, of course, was no religious fanatic, and as a philosopher he was not inferior to the others listed (although, perhaps, as a publicist he surpassed them in temperament). In order not to delve into the subtleties of speculative constructions, I will refer to the early Schelling, who considered Fichte's system (and not Kant's) the last and final word in transcendental philosophy. Hegel was of a similar opinion.
As for the question itself, I think it is not entirely correct to say that Fichte and Schelling were overshadowed by Kant, since both of them (together with Hegel) belonged, in general, to a different era in the history of philosophy and did not compete with Kant. As for their defeat in the competition with Hegel, it is, in my opinion, due to accidental circumstances. Fichte died early and had no opportunity to respond to Hegel's key works (other than the Phenomenology of Spirit). Schelling, on the other hand, did not publish books after 1809, and forbade taking notes on his lectures, which made it difficult to spread his ideas during his lifetime and makes it difficult to study his mature legacy to this day.
If we talk about “justice”, then, perhaps, history has really treated unfairly not with Fichte and Schelling, who nevertheless became very famous and influential philosophers, but with other post-Kantian German thinkers, such as G. E. Schulze, J. F. Fries, Holderlin, Novalis and others. For some reason, the terms “Fichte, Schelling, and Hegel idealism” and “early nineteenth-century German philosophy” became almost synonymous, and the romantic, skeptical, and proto-positivist philosophical projects of the time were virtually forgotten.
Fichte was rightly overshadowed by Kant. Fichte did not have the mentality of a philosopher, but rather of a religious fanatic who was sure that he was right. It was no accident that one of his contemporaries compared him to Mahomet. Fichte's philosophy is a one-sided reading of Kant's philosophy and its sharpening in the spirit of Solipsism. His scientific teaching is alien to Kantian depth. Kant's antinomies, the pinnacle of philosophical argumentation in the Critique of Pure Reason, were denounced by Fichte as a flaw, and Kant himself was accused of a lack of imagination.
As for Schelling, his philosophical talent is at least comparable to that of Hegel. It is enough to point out Schelling's work “The system of transcendental Idealism”, which was taken by Hegel as the basis for writing his”Phenomenology of Spirit”. But Schelling was in constant search, as befits a true philosopher, he had the courage to reconsider his views, which did not allow him to create a coherent system like Hegel's, but his deep thought about the dominant meaning of art, where the determining factor is not reason, but creative intuition, which influenced the romantic movement, opened a new horizon for the further development of philosophy.