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this is an incredibly facile take I'm not surprised to find you making, what NRx does say is that traditions are the visible appearance of functional social computation (behaviors that "effective" for transmitting life and culture) and thus have some justification for bias
Going further, this could be seen to engender a "weak" traditionalist argument and a "strong" traditionalist argument. The weak traditionalist argument is something like "don't change something unless you understand its function and the consequences of the change". Strong≈Guenon
Evola/Guenon are both really weird because they acknowledge that life will survive any changes and submit to a cyclical metaphysics in which every virtue and tradition is bound to re-emerge anyway, but still shill for specific traditions.
I guess I take an "ultra-weak" position in that case, a sort of "Chestertonian progressivism". Basically "experimentation, even if transgressive, is welcome, but large-scale implementation of untested changes is cautioned against."
I think this is in large part what drives the foundation of city-state patchwork in NRx, to give room for experimentation between regimes without the application being global and therefore potentially disastrous
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