Rabbi Meir and Rabbi Oshaya

I read in the book "Chachimim" by Rabbi Benny Lau, part 3, and in particular in the chapter on Rabbi Meir and from wealth to wealth, I thought it was a somewhat nice thing, and in searching the Treasury of Wisdom I did not see (yet) that it had already been said, although my heart tells me that it was almost certainly already stated because it is something that is obvious to the eyes, and since it concerns the passage of the Gemara Demargla, in your mouth I said I will present it to your judgment, and even though it is a minor matter, I would be happy if you could let me know your opinion.
 
In Eruvin 55, Rabbi Yochanan said that Rabbi Oshaya was in his generation, just as Rabbi Meir was in his generation. Just as Rabbi Meir was in his generation, his friends could not stand on his final word, so neither could Rabbi Oshaya be on his final word. And in Eruvin 13 (Demargala in Pomech) it is further explained that Rabbi Meir was not able to stand on his final word, as he says about a pure unclean thing and shows its face, and about a pure unclean thing and shows its face, etc. Rabbi Yochanan said that he had a student named Rabbi Meir and Sumachus who used to say about every thing of impurity, forty-eight reasons for impurity, and about every thing of purity, forty-eight reasons for purity. So far, the conclusions are known (and the rest of the conclusions are also known in their language, and the calculator reveals their place).
 
And here is a wonderful point here (and I have not yet found what they said). That these two Rabbi Meir and Rabbi Oshaya came from them, the bulk of the Mishnayot and Baraita. In the Sanhedrin, Rabbi Yochanan said (all Rabbi Yochanan here) that Rabbi Meir simply recites. And in the first stanza, from the words of Rabbi Zira, every recited verse is not recited by Rabbi Chiya and by Rabbi Oshaya, it is a sheaf, and it is not put in a madrasa.
 
And in the letter of Rav Sharira Gaon Ha-A, he wrote that it was simply a Mishnah, Rabbi Meir, that is, a conclusion from his rabbis, "And Rabbi took the path of Archa Daram, and it became Orcha Daram, because Rabbi Darach Daram is short and easy to learn, and his words are connected, a beautiful composition, etc., and his words are precise, etc., and not everyone who is pushed knows how to be a good friend of the group, etc."
 
And from now on it should be explained this way, and it is a garment that you sewed in several places, but I am wearing it here. Rabbi Meir and Rabbi Oshaya were great analysts who saw sides and sides of sides in everything, and therefore:
A. had a certain disadvantage in the power of intuitive and honest decision-making, and not only did his friends not stand by his final opinion (which is puzzling, since he expresses his opinion openly), but he himself could not stand by his final opinion due to too much analysis and sides [I did not find this interpretation stated either, and it is admittedly narrow, but I think it is reasonable], and even when he did rule, his ruling was not sufficiently clear because there is something in the development of analyticity that obscures the synthetic power, etc. Therefore, Rabbi Meir enlightens the eyes of the sages in Halacha who reveals aspects here and there and analyzes and is precise, but his final judgment cannot be particularly relied on since in this his power was not superior to others (and on the contrary, as follows from the rules of the ruling).
This ability itself enabled them to be very precise in their rumors and to arrange them with precision and vigorous clarity, everything according to its form, and to get down to the bottom of their masters' intention and to feel every meaning and examine it and weed out every disruption.