Kitarou Nishida says Westernphilosophy from Aristotle onhas proceeded from the viewpoint of the subject, but as the work of consciousness is revealed through the predicate, ‘I’ is itself a predicated unification, not subjective (nominative). The predicate, or consciousness, has the characteristics of topos or place, because the subject is subsumed under place and gives the self its position. One particular predicate is the personal unification of the predicate field through selfidentification or the subject. The relation of the predicate and subject is topological and may be ambivalent. To clarify the relation between the predicate and the subject, one must first of all examine what the subject is. In so doing, one can come to understand the characteristics of the subject. According to Max Sheler, the true subject is personality. Subject, or personality, is intangible. What we are able to detect is only egological identification (i.e., the relationship between an organism and its environment) through consciousness of the self. Scheler’s concept is a hierarchy made up of (1) the egological personality, (2) the individual integrated personality, (3) the social integrated personality, and (4) the religious integrated personality (i.e., the inner, secret personality). We will attempt to examine Sheler's hierarchical personality theory (or the subjective theory) through the theory of relations between subject and predicate postulated by Kitarou Nishida. The existence at the first, subjective stage, i.e. egological existence, is subsumed under the general predicate. However, each of the following three subjects has an integrated form which is vertically related to existence as a predicate egological subject. This egological and subjective existence is subsumed under the predicate world of the conscious. Individual personality or self-identity comprehensively unifies the expansion of the general predicate, while social identity, being one with the predicate, unifies subconscious comprehension. In the last stage, both the conscious and the subconscious are subsumed under religious integration (the inner personality). Human existence consists of interactions, i.e. intersubjective relations, between an egological subject and the integration of truly personal subjects. The ambivalence of relations between two subjects is the essential position of human existence, i.e. real & comprehensive situations of topos in humanexistence.