Faith in a future world, in a life after death, is therefore with "savage" tribes essentially nothing more than direct faith in the present life--immediate unbroken faith in this life. For them, their actual life, even with its local limitations, has all, has absolute value; they cannot abstract from it, they cannot conceive its being broken off; i.e., they believe directly in the infinitude, the perpetuity of this life. Only when the belief in immortality becomes a critical belief, when a distinction is made between what is to be left behind here, and what is in reserve there, between what here passes away, and what there is to abide, does the belief in life after death form itself into the belief in another life; but this criticism, this distinction, is applied to the present life also. Thus the Christians distinguish between the natural and the Christian life, the sensual or worldly and the spiritual or holy life. The heavenly life is no other than that which is, already here below, distinguished from the merely natural life, though still tainted with it. That which the Christian excludes from himself now--for example, the sexual life--is excluded from the future: the only distinction is, that he is there free from that which he here wishes to be free from, and seeks to rid himself of by the will, by devotion, and by bodily mortification. Hence this life is, for the Christian, a life of torment and pain, because he is here still beset by a hostile power, and has to struggle with the lusts of the flesh and the assaults of the devil. The faith of cultured nations is therefore distinguished from that of the uncultured in the same way that culture in general is distinguished from inculture: namely, that the faith of culture is a discriminating, critical, abstract faith. A distinction implies a judgment; but where there is a judgment there arises the distinction between positive and negative. The faith of savage tribes is a faith without a judgment. Culture, on the contrary, judges: to the cultured man only cultured life is the true life; to the Christian only the Christian life. The rude child of Nature steps into the other life just as he is, without ceremony: the other world is his natural nakedness. The cultivated man, on the contrary, objects to the idea of such an unbridled life after death, because even here he objects to the unrestricted life of Nature. Faith in a future life is therefore only faith in the true life of the present; the essential elements of this life are also the essential elements of the other: accordingly, faith in a future life is not faith in another unknown life; but in the truth and infinitude, and consequently in the perpetuity, of that life which already here below is regarded as the authentic life.