Shabbos 55a quotes Rav Ami that “ain misah b’lo cheit v’ain yisurim b’lo avon”, there is no death and suffering not caused by sin. After some back and forth, the gemara concludes with a “tiyuvta d’Rav Ami tiyuvta”, Rav Ami’s opinion was proven wrong because of a contradictory braysa.
I’m wondering how those who are convinced that there can be no psak in areas of hashkafa/belief read this gemara? If the gemara can label a belief wrong because of contrary evidence from a braysa, why can we not label a belief wrong because of contrary evidence from a majority of Rishonim? What’s the difference between saying Rav Ami held a view which the mesorah rejected and saying some Rishonim held views which the mesorah rejected?
While on the topic, Rashi’s writes (Brachos 5) that yisurim shel ahavah are brought on a tzadik to increase merit, not in response to any sin of the tzadik. Ramban in Toras haAdam rejects this idea that suffering can occur without sin (see previous post here). According to the gemara’s conclusion that Rav Ami is rejected, the Ramban’s argument seems much weaker.