In this thesis I shall outline various modernist authors' arguments that collectivities (such as ethnic groups, nations, states and cultures) and subjectivities employ sacrificial violence to establish and assert their identity where identity is inescapably (?) understood in terms of the sovereignty of the collective or the post-Oedipal autonomy of the individual. To this end, violence has been posited as a historical and conceptual inevitability and is set as the default-state of human nature and politics. In recent times, protesting voices (from post-feminist, post-colonial, post-modern and the emerging human rights discourses) have begun to rigorously contest the notion of violence as the default-state. As a result, the legitimacy of sacrifice as the primary modus to an autonomous selfhood has been radically problematised. I believe that a comprehensive understanding of the nature of this crisis of identity formation , and the possibility of transcending it, is to be found in the paradigmatic shift away from Newtonian thought toward a post-Newtonian worldview. In seeking to challenge the assumption of violence-as-default, I shall translate the comprehensive sacrificial nature of collective identity and subjectivity into a complexity-based model that allowed me to make three crucial conceptual moves toward a comprehensive understanding of post-sacrificial identities that occupy an important place in a post-Newtonian world. First, it will allow me to challenge the assumptions that supported the Hobbesian myth of autonomy/sovereignty sacrificially achieved by charting the ontological shift that compels us to understand "entities" (be it a cell, an individual or a state) not in terms of autonomy but interdependence. Secondly, it provides the conceptual tools needed to understand the systemic nature of sacrificial violence by reading subjectivity violence and collectivity violence in terms of their organic self-similarity. This will equip me to comprehensively explore a postsacrificial epistemology valid for both collective identities and subjectivity. Thirdly, I propose a model of post-sacrificial identities that are created and sustained at the edge of chaos through the dynamic interplay of order and disorder that reconciles creative and destructive forces in a generative unity. I believe that this post-Newtonian reading will clear the conceptual space needed to suggest there might yet be hope for a future that does not embrace violence as default-state.