The assumption of the tradition is not necessarily traditionalism and the adoption of prejudices. The genuine repetition of a traditional question lets its external character as a tradition fade away and pulls back from the prejudices.
...
[T]his process of having recourse and seeking a connection to the tradition includes the assumption of particular interrogative contexts and particular concepts which certainly in turn are then clarified relatively along phenomenological lines and conceived more or less rigorously. However, we not only want to understand that such a contact with the tradition brings prejudices with it. We also want to establish a genuine contact with the tradition. For the opposite way would be just as fantastic, represented in the opinion that a philosophy can be built in mid-air, just as there have often been philosophers who believed that one can begin with nothing. Thus, the contact with the tradition, the return to history, can have a double sense. On the one hand, it can be purely a matter of traditionalism, in which what is assumed is itself not subjected to criticism. On the other hand, however, the return can also be performed so that it goes back prior to the questions which were posed in history, and the questions raised by the past are once again originally appropriated.

P. 138

¶ 10:39 PM