 Malebranche sometimes suggested that disordered love of bodily pleasure derives from self-love. Encouraged by this suggestion, one of his followers, François Lamy, claimed that his position leads to the quietist view in Fénélon that moral conduct requires a “pure love of God” that involves no concern for the self or its pleasure. This position, which Lamy himself endorsed, was later condemned by the Catholic Church, due in large part to a campaign against Fénélon directed by his critic, Bossuet. But Malebranche insists that such a position directly conflicts with his own view that pleasure itself is a good that is required as a motive for action. When critics such as Arnauld and Régis charge that this view results in hedonism, Malebranche responds that it is only ordered pleasures that bring the greatest good. This response is reflected in his claim to Lamy that a disordered love of self is to be contrasted not with pure love of God, but rather with an ordered love that seeks happiness in the contemplation of the greatest good, God. In emphasizing the need for this sort of love of God, Malebranche was returning to his view in the preface to the Recherche that it is through a union with God that the mind “receives its life, its light, and its entire felicity.” For more on Malebranche’s engagement with quietism, see Montcheuil (1947). But cf. the critical evaluation of Montcheuil’s decidedly pro-Malebranche view of this exchange with Lamy in Dreyfus (1958), 318–22. There is a recent discussion of the relation of Malebranche to quietism in Walsh and Lennon (2012).