@yekke2:
The answer to the first part of your argument is simple — when people argue from a lack of knowledge they don’t deserve respect. Most of those who are debating the inyan here, have no inkling of what the are talking about (some even admit it).
Furthermore, it is no raayah what is mentioned in Teshuvos V’Hanhagos, since the Brisker don’t consider him one of them.
The only thing staggering is your chulent of those who are considered Manhigei Hador. I should add that it is interesting that those “Manhigei Hador” who did/do wear techeiles are those who are of the type to be mevakesh.
I think your additional questions are off the mark.
1) Pronunciation is mesorah. There is no need to be yotzeh other peoples mesorah when you have your own. However, as mentioned by others previously, mesorah in halacha means a derech in p’sak — how to go about paskning, not what to paskin (some here misunderstood this, I am not referring to halacha p’suka, but only to those issues that have not yet been finalized, such as this issue). Besides, one does not need a mesorah on metzious only on oifes (as the Maharil says we can find techeles). Furthermore, even according to your erroneous belief, I argue we do have a mesorah from no less than kadmonim (among others R’ Avrahom Harofe and the Chavas Yair).
Moreover, your entire premise is incorrect. Not donning techeiles is akin to not saying kreis shema at all, whereas, wearing techeles is considered as accepting one pronunciation.
2) What? This is not a matter of being machmir, only of being mevatel a mitzvah. This is no different then any other mitzvah that I try to be mekayim, and therefore, there is no other motivation.
I believe most people on this tread are not oseik in halacha, and therefore, have little knowledge of what I am referring to.