Yes, Augustine does this, and does so because of the darker pattern of human nature that he saw hiding behind it. The pear tree excerpt from the Confessions appears on the Internet at:
http://history.hanover.edu/courses/excerpts/260aug.html

In the pear tree incident in his Confessions, Augustine describes how he and a group of friends climbed into the orchard of a neighbour. They stripped a pear tree of its fruit "not to eat the fruit ourselves, but simply to destroy it.” He admitted that there were better pears to eat in their own gardens. In Book Two of Confessions, Augustine selected this relatively minor boyhood action as the starting point of his discussion of sin. For Augustine, the incident with the pear tree was consequential because the experience showed him that something was out of balance within the deep impulses of human nature. Here in his own behaviour he saw an example of sin being committed simply for the sake of doing evil. To him it was a mystery worth examining as to why people - himself included - did this.

Augustine uses the pear tree incident to represent all the other wanton evil committed in his youth, and then more broadly of the general tendency to sin within all people. To Augustine the author and the rhetor, the image of a pear tree also called to mind other memories. Augustine offended God near this pear tree, and would later be converted to the Christian religion under another fruit tree during the tolle lege incident in a garden at Milan in the year 386. Furthermore, in Genesis 2-3, it was the taking of fruit from the tree in the Garden of Eden that was a symbol of the sin of the first human beings. That First Fall involved the tempting of Adam by Eve to join her in evil.

Likewise, he suggested, Augustine and his companions had dared one another to ruin these pears in early adolescence. The writer of the Confessions would have been the last to shift the blame for his act away from his own decision. And yet his final comment was that "By myself I would not have committed that theft in which what pleased me was not what I stole but the fact that I stole… This would have pleased me not at all if I had done it alone; nor by myself would I have done it at all. O friendship too empty of friendship!"

Friendship was in fact the "unfathomable seducer of the mind." Any kind of crime becomes possible "merely when some bad person says to others, 'Let's go! Let's do it!' and it appears to be evil not to be evil!" [Confessions 2. 9. 17]  Augustine thus followed the leader into evil, just as he regarded Adam as having acted out of a "compulsion to solidarity" (socialis nnecessitudo) with his female companion. The sin is magnified for Augustine not only because of his illicit pleasure but because of the corporate character of the act when persons undertake evil in the presence of other people.

Set dramatically against this reflection upon the power of sin, Augustine saw the availability to all people of the miracle of the grace (in Latin, gratia) of God.

AN1024