 While the generation of French post-structuralist thinkers who succeeded Merleau-Ponty, including Deleuze, Derrida, Irigaray, and Foucault, typically distanced themselves from his work, lines of influence are often recognizable (see Lawlor 2006, 2003; Reynolds 2004). Irigaray (1993) suggests that Merleau-Ponty’s ontology of flesh tacitly relies on feminine and maternal metaphors while rendering sexual difference invisible. Derrida’s most detailed engagement with Merleau-Ponty, in Le Toucher, Jean-Luc Nancy (On Touching—Jean-Luc Nancy, 2000/2005), criticizes the latter’s account of touch and ontology of flesh for its tendency to privilege immediacy, continuity, and coincidence over rupture, distance, and untouchability. Nevertheless, Derrida ultimately suspends judgment over the relation between these two tendencies in Merleau-Ponty’s final writings. The legacy of Merleau-Ponty’s philosophy of embodiment and ontology of flesh is also apparent in the work of subsequent French phenomenologists, including Françoise Dastur, Michel Henry, Henri Maldiney, Jean-Louis Chrétien, and Jacob Rogozinski.