 If Novalis develops his own philosophical voice through the encounter with Fichte, he also takes a significant step beyond the epistemological framework of The Science of Knowledge. Some scholars, such as Manfred Frank and Jane Kneller, see the Fichte Studies, with its insistence on the two sources of experience, as gesturing back to a more Kantian position—a Kantian moderation of Fichte’s idealism. Such an interpretation is not only justified by reference to Novalis’s critique of Fichte, but also given historical support in light of Novalis’s relatively close contact with Kantian philosophers such as Karl Leonhard Reinhold and Carl Christian Erhard Schmid. Furthermore, on having completed his studies of Fichte, Novalis quickly returns to Kant. In the so-called Kant Studies, whose scope spans Kant’s practical as well as theoretical philosophy, he speaks of Kant’s philosophizing as scholastic, yet celebrates it as “one of the most remarkable phenomena of the human spirit” (KS, 337). In critically endorsing Kant’s idea of transcendental idealism as the science of philosophy, Novalis, too, wishes to see philosophy as a meta-discipline, a rational account of the boundaries of rationality.