You have misunderstood the point of the Munchausen Trilemma. It plays a key role in the process of philosophy showing that none of our beliefs are justified knowledge, per the standards of "reasoning".
Most people hold that they have knowledge and beliefs based on justified reasons, and that beliefs SHOULD be justified, and knowledge isn't knowledge unless it is justified somehow. The term for this is the Principle of Sufficient Reason: https://plato.stanford.edu/entries/sufficient-reason/
In its first usage, by Spinoza and Leibniz, the PSR basically called for a proof, before one could satisfy it.
Another key term in the history of knowledge is Justified True Belief -- the criteria that knowledge is only knowledge if one has both justifications, AND it is true. https://plato.stanford.edu/entries/knowledge-analysis/
However, most empiricists since Locke have been indirect realists -- holding that the world is only inferred, not known directly. And if we cannot know the world directly, then one cannot EVER know of a belief about the world is TRUE or not, and JTB is unachievable. https://www.iep.utm.edu/perc-obj/#H2
In practice today, most "reasoning" people follow a softened version of the PSR -- where "sufficient" reasons are just "supporting justifications are stronger than refutations".
However, one can apply the Munchausen trilemma to all "supporting justifications" to challenge what THEIR support is. And the answer, in every case, because we cannot complete an infinite series, will lead to and UNJUSTIFIED supposition, or a circular argument.
If beliefs need to be justified to be reasonably held, then all those justifications, to be held reasonably, must themselves be justified. But they are not and cannot be. The Munchausen Trilemma refutes all claims to be "reasonable" or hold "justified beliefs" based on our current standards of knowledge or reasoning.
The response among many philosophers has been to embrace larger networks of supporting assumptions, this is the coherence reply to this dilemma. https://www.iep.utm.edu/coherent/ The reasoning is that while a simple circle might be a fallacy, a complex web of justifications is not. The name of the Munchausen Trilemma, which critiques the circularity of coherentism, is a ridicule of this claim. Baron von Munchausen cannot pull himself out of the mud, or pull his horse out of the mud, but by pulling on his hair, then lifting himself this way, he was able indirectly to lift his horse through the stirrups! Make the circle big and complex enough, and one can do the apparently impossible with it.
If no beliefs are justified by our current form of rationality/reasoning, then philosophy and knowledge must both become non-rationalist. The response to this has varied between Europe and the US. In Europe, it has been an embrace of radical relativity -- IE postmodernism. In the US it has typically lead to pragmatism, where one can justify beliefs based on the pragmatic criteria of their utility/effectiveness.
Elaborating on the consequences of the pragmatic re-evaluation of reasoning and rationalism. This involves accepting that truth is not an absolute -- but only "approximately true", and that reasoning is not itself justified, or always valid, hence logic problems such as circularity, or unjustified assumptions, are not fatal problems for a assertion or justification.
Hence flawed justifications, such as the Thomist "5 Proofs" of God -- showing they are not actually "Proofs" does not refute Thomism as a POV. One needs to evaluate its pragmatic effectiveness/value in explaining the world, and the revival of Thomism in recent years shows it is pragmatically useful.
And while Descartes' Foundationalism is actually questionable (there have been challenges on selfhood, much more widely accepted challenges on God, and in particular challenges to the trustworthiness of our reasoning) he still assembled a pretty good foundational case, and much modern thinking is still indebted to him due to the usefulness of his argument.
The cohenrentist response to Munchausen's Trilemma may be logically circular, but the argument that we HAVE to be circular to build a worldview at all, is a highly useful and powerful one anyway.
Similarly, the entire basis of the validity of the scientific/empirical method to attain knowledge is an effectiveness argument -- IE it uses empirical justifications to validate empiricism -- in fairly explicit circularity. Yet science is demonstrably useful, hence the logically invalid justification is -- pragmatically still valid.