Baut is a very interesting case for me. (He is, or was, indeed a Centurion, to confirm your supposition.)
Certainly to Zenos, Baut would have been seen as being soft on the locals. But Zenos's aim was to make the populace hate him, yet not be broken; there were reports (I forget if it was in the Ala Mhigo or Doma part of Stormblood) that he literally flayed officers who went too far in their oppression. So we'll just put Zenos's bizarre standards aside.
The citizens of Ala Ghiri sing Baut's praises during that questline. He took time out to play with the children. He took care of problems the townspeople brought to him. He ordered his troops to stand down when the Alliance rode in, in order to avoid bloodshed.
Most intriguingly, he was described as "hard but fair". Not "soft", or "lenient". Yet also "kind" and "gentle" (or at least "gentle soul").
Even Baut himself notes that all he did (at least in his eyes) was to stop the brutality. He also says he did so because he was just tired of seeing his men beating people, when it doesn't serve any purpose. So just that acknowledgement led Baut to become a beloved man in the town he supposedly occupied.
That Fordola did not see fit to do the is certainly a point against her. I don't suppose we'll ever know why, since there are too many possible reasons, and just because one of them happens to be the case doesn't mean another may be just as likely.
For those wondering about ranks, as Centurion, Baut would have been in charge of a hundred men or so. Fordola would probably be one command tier above him, as (probably) Tribunus Militum. (Lorebook page 179, for reference.) It's highly likely that Baut's immediate superior is one of those unnamed helmeted Garleans seen in Zenos's court. Since nothing has actually happened to Baut until the Alliance liberated Ala Ghiri, we can assume that Baut's superior favoured discretion over attracting Zenos's potentially lethal attention.
Anonymoose has covered it pretty well. The quote I was actually thinking of when I posted that was the second one. I thought I already uploaded it (to point it out on a different forum), but I can't find it anywhere, so here's a re-upload.
I should probably lay out where I stand in this whole discussion, to prevent misunderstandings.
If you were to ask me, as a person, what I think should happen to Fordola, my answer would be an immediate "I don't know". If you were to press the issue, I'd probably hedge my way to an answer very, very similar to the one you already give.
The reason I keep poking at it anyway is that while I don't know what I want to happen to Fordola for it to feel like justice is served, I do believe that the actions should be taken with full consideration of what it actually means, in terms of results both intended and otherwise. If we are going to condemn Fordola, we should condemn her with eyes wide open, so to speak.
So I'm pushing back against the strict categorical interpretation, that certain actions like firing upon her own people or becoming the commander of the Skulls is an automatic qualification for being a monster. And the term "kinslayer" is one of those that's kind of strict liability: it is trivially easy to prove, and does not require mens rea. The issue then becomes a question of "so what". Fordola is a kinslayer; does that action of kinslaying, divested of all context and intent, make her a monster? That is not a rhetorical question, incidentally; I think that it, and questions like it, are a major part of the original question posted in the thread title.
Similarly, I'm pushing back against the strict consequentialist interpretation. I suspect strongly that Fordola does believe the ends justifies the means, but that doesn't mean I believe that. (If anything, my belief is that the ends must justify the means: if the means are evil, the ends had damn well better be worth both it and all the consequences they bring.)
I also believe that what judgment Fordola receives should set a standard and precedent, and all actions, in both directions of the temporal arrow, should be judged by that standard. Which does mean ancient history might be subject to the same moral stance, but I'll cover that in a bit.
This has nothing to do with the punishment Fordola should or should not receive. That is an entirely different situation, which I think bears next to no relation to how Fordola is judged. After all, it has to satisfy not only in-universe justice, but also out-of-game justice (as we perceive it as players), and narrative justice (ie what feels "satisfying" to the story).
So with this judgment divorced from punishment, the obvious question would be "so what". So what if Fordola is judged to be a monster? In which case I fall back upon my usual "I don't know". This, again, ties into my belief that all actions must be judged on the same standard. We can judge those long-dead all we want, but, outside of Allagan cloning or Lifestream shenanigans, they are beyond caring. So it's entirely valid to just shrug and move on.





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