The incorporeal invisible

I just attended the last of this year's Gauss Seminars in Criticism, where Eleanor Kaufman was giving a amazing series of lectures on "The Incorporeal in French Phenomenology." Her task was to think the being of objects or things, but without projecting thought or intention upon the thing (to speak loosely). In other words, she wanted to think being without thought as it takes place in objects, in the sense that being has always (especially in Heidegger, though he also does the most to expose this dependence and criticize it) been what thought can grasp, despite the fact that there were many objects having their being (like the whole cosmos) before thought. In doing so, she returns to the phenomenology of Sartre, in an amazing work of recuperation that sees his phenomenological experiments--especially his work of constructing unbelievably brilliant examples, which rightly are famous--as different at times from his existential philosophy.
She also handily opposes Sartre to Merleau-Ponty, and teases her idea of what thing-being is from this resistance of Sartre to Merleau-Pontian concepts, specifically, the flesh. The being of objects does not participate in the flesh. However, interestingly, it has its being in a way that is very like the Merleau-Pontean chiasmus, as sketched in The Visible and the Invisible: that is, the reversibility of the visible. Kaufman reads, I think, the chiasmus, which is invisible, into Sartre--though in such a way that its ties to Merleau-Ponty are cut because we enter such a different conceptual framework, and are therefore able to be developed in interesting ways that Merleau-Ponty wouldn't be able to think.
One of these ways is towards the incorporeal in Deleuze: Sartre thinks the incorporeal, in other words. This I think is interesting, though, for what it says about Merleau-Ponty: that if thought through correctly, and perhaps a little more rigorously than Merleau-Ponty himself was able to think about it (though it seems that right before his death he was working in this area) the invisible, as it functions in the chaismus, is incorporeal. And this is entirely what I tried to say, in a long paper put up below in several posts called "Derrida, Merleau-Ponty, Depth and the Body," that Derrida saw in Merleau-Ponty a while ago: that the invisible exists in two registers, one which has it participate in the flesh insofar as it resists the fleshly, one which is completely other to the flesh. Derrida pulls the second, which is more incorporeal, out of the first, and I think this is an invaluable move, one which would further allow us to follow Kaufman's amazing analysis as it proceeds.