Vivien Thweatt, La Rochefoucauld and the Seventeenth Century Concept of the Self, Genève 1980.

Über
Charron/Montaigne:	Montaigne's concepts as Charron interpreted
them tended to 	overshadow what Montaigne himdelf had siad and thought
(p. 19)tridentinische Konkupszenzlehre:	The interest in love begins
with the Florentine Neo-Platonists 	and is not unconnected with
the view taken at the sixth session	of the Council of Trent (1547)
that 'concupiscence hath not the	formal nature of sin' (p. 33
fn.).Selbst und sozialer Bezug:	La Rochefoucauld sees the self almost
entirely within the context 	of social relationships (p. 40).amour
propre:	La Rochefoucauld's definition of amour propre - 'amour de
soi', 	'tuotes choses pour soi', 'le[s] tyran[s] des autres' - is
that of 	radical pride in St. Augustines City of God (p. 115,
Civ. Dei XIV 13 	und 28)Maxime 40 des Manuskripts von
Liancourt:	La générosité c'est un désir de briller par des
actions extraordinaires,	c'est un habile et industrieux emploi
du désintéressement, de la fermeté	en amitié, et de la
magnanimité, pour aller promptement à une grande	réputation.Zu
'interêt' siehe Traité 81, 83, 149, 155, 156, 159, 160, 191, 204.La
Rochefoucauld, Maxime 104:	Les hommes et les affaires ont leur
point de perspective (...?). Il en a	qu'il faut voir de près (...)
et d'autres dont on ne juge jamais si bien 	que quand on en est
éloigné.	Passions/Concupiscence und Metaphysik/Physik:	The
physical and the metaphysical work in tandem. For Descartes they
combine	to produce a saving générosité, while for Pascal they complete
the corruption 	and the destruction of the self. In La Chambre's
Caractères, the interaction	of the two produce 'passions' that are
no more than another name for the 	concupiscent and the irascible
vices of the Thomist tradition (p. 244).Erbsünde:	La
Rochefoucauld's concept of the self is essentialy a tragic one, (...)
in 	man's alienation from the beter part of his being and in the
eternal yearning	for the impossible dream of a reintegration of
the self that is both the	sign of his folly and his saving, but
secular, grace (p. 246).