  A not unimportant part of personalism’s human exceptionalism reflects these cleavages of a world in which the presence of the divine is no longer sensed and perceived in nature. The modern desacralized world, as articulated by Cartesianism but prepared by Ockham and even in some respects by Aquinas, is also in reality in important respects an impersonalized world. While guarding against the new impersonalism and moral ambiguity of the romantic pantheists, the early personalists of the nineteenth century at least perceived clearly the problems with the stark dualisms of much Christian theology as well as of modern rationalism, the Enlightenment, and scientism.