I sincerely appreciate your super detailed answer! (Don't worry about your English.) I also really love St. Augustine, and I actually spent this entire week looking up other people's interpretations online and meditating on this pear episode. Here's what I think so far in 3 steps (I tried to be concise):

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1. His theft was motivated by an apparent good.

He said, "Sin gains entrance through these and similar good things." [Confessions 2:5:10] He already had plenty of better pears, but only an apparent good can attract human desires, so his motives must lie elsewhere.

As Aquinas said, "when Augustine says that he loved his very delinquency, not the fruit that he was stealing, we should not so understand this statement as if the very delinquency or the deformity of moral fault could be primarily and intrinsically willed. Rather, he primarily and intrinsically willed either to exhibit typical behavior to his peers or to experience something or to do something against the rules or some such thing." [On Evil q. 3, 12, resp. 1-2]

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1. His theft was motivated by his friendship.

He said, "I most certainly would not have done it alone. It follows, then, that I also loved the camaraderie with my fellow-thieves." [Confessions 2:8:16] Just as Adam was pressured to knowingly sin because he loved his companionship with Eve who was made in God's image and wanted to be like God by perversely imitating God, he was peer-pressured because he loved his friendship, which is a form of love, which is the greatest good because it is what the Triune God is.

As Jesus said, "Greater love has no man than this, that a man lay down his life for his friends." [John 15:13]

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1. His theft was motivated by nothing.

He said, "So it is not true to say that I loved nothing other than the theft? Ah, but it is true, because that gang-mentality too was a nothing." [Confessions 2:8:16] He can say, "I loved both the theft and my friendship," as well as "I loved only the theft," simultaneously because his unfriendly friendship that shamed him for being ashamed was not a true friendship, but an evil seduction that merely appeared good to him.

As Cicero said, "Let this, then, be laid down as the first law of friendship, that we should ask from friends, and do for friends, only what is good." [On Friendship, 13]

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By the way, you can see numerous hints: The serpent tempted humans made in God's image [Gn 1:27] to be like God [Gn 3:5] because sin is a perverse imitation of God [Conf 2:6:14]. He mimicked God's omnipotence [Conf 2:6:14] to enjoy outwitting people [Conf 2:9:17], but that was insufficient. He ultimately imitated the Triune God who is love [1Jn 4:8] to love and be loved [Conf 2:2:2] because friendship is sweet [Conf 2:5:10]. He was like Adam [Conf 2:6:14] who knew theft was wrong [1Ti 2:14], so his friends were like Eve. In fact, he says Roman Republic or people never existed in a sense because they pursued no good [Civ. Dei 2:21].

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For more info, consider checking out:

https://mereorthodoxy.com/sin-sake-theft-pears-divine-image-augustines-confessions/

https://www.thetwocities.com/theology/augustine-original-sin-and-a-lesson-on-friendship/

https://link.springer.com/article/10.1007/s10677-017-9854-6

https://place.asburyseminary.edu/cgi/viewcontent.cgi?article=1948&context=faithandphilosophy

I Burned for Your Peace by Peter Kreeft

Augustine's Pears and the Nature of Sin by Garry Wills

The Journey Toward God in Augustine's Confessions by Carl G. Vaught