The “Human/Nature” relationship is a topic that has occupied both Greek and Chinese philosophers since ancient times. While both similarities in human nature and differences in human culture have become better understood empirically, the actual relationship between what is “Natural” and what is “Human” remains obscure. How is one to know where “Nature” ends and where the “Human” begins? In order to engage in cross-cultural work, comparative philosophy must somehow orient itself toward this question. Recently, “naturalistic hermeneutics” has recommended itself (...) as one such orientation, whereby it is understood that certain core intuitions such as substance, essence, and teleological purpose are held by all members of the species. How to account for cultural variation, however, still remains a problem. Here, the philosophies of William James and John Dewey are used to develop what will be called an “intra-cultural” orientation to comparative philosophy. Such an orientation, primarily inspired by Dewey’s late-period writings, attempts to both acknowledge human universals and allow for cultural diversity without reducing either phenomenon to “Nature” or to the “Human.” The basic premise of intra-cultural philosophy is that philosophical activity, like all human activity, remains embedded in a “Nature-Human” continuum, an irreducible synthesis that Dewey came to define as “Culture.” This was the main premise of what is known as his late-period “Cultural Turn.” The implications of such an approach for comparative philosophy will be explored, and John Scotus Eriugena’s concept of “Analytike” will be evoked in arriving at its central methodological insight. (shrink)