Were the Amoraim/Tannaim paragons of virtue? Part 7

The Gemara in Horayos (13) has the following halachos regarding giving honor to Torah scholars:

1. When the Nasi enters, all rise. They do not sit until he tells them.
2. When the Av Beis Din enters, everyone stands in two lines, on two sides. They do not sit until he sits.
3. When a Chacham enters, each person stands (when the Chacham enters within four Amos of the person) and sits (when the Chacham leaves his four Amos), until the Chacham sits in his place.

The Gemara then tells the following story. R. Shimon ben Gamliel was the Nasi, R. Meir was a great Chacham, and R. Noson was the Av Beis Din. When any of them would enter, all would stand. R. Shimon ben Gamliel felt that the Nasi should be distinguished. He enacted the law of the Beraisa (which gives the greatest honor to the Nasi, then to the Av Beis Din, and then to a Chacham). R. Meir and R. Noson were not present when the enactment was made. When they heard about it, R. Meir suggested to R. Noson that they ask R. Shimon ben Gamliel to teach Uktzim (a tractate that R. Shimon did not know). This would be grounds to depose him. R. Noson would become the Nasi, and R. Meir would become the Av Beis Din. R. Yakov ben Kodshi heard this. He was concerned lest R. Shimon be shamed. He hinted to him that he should learn Uktzim. R. Shimon did so, and he was able to teach it when R. Meir asked. R. Shimon expelled R. Meir and R. Noson from the Beis Medrash. Questions that could not be answered in the Beis Medrash were sent outside to them. R. Yosi: We should be in the place of Torah, outside with them! R. Shimon: They may re-enter the Beis Medrash, but they will be fined. Their teachings will not be said in their own names. R. Meir's teachings (from then on) were recorded as "Others say"; R. Noson's teachings were recorded as "Some say."

The Gemara then records a story with Rebbe and his son as follows. Rebbi taught to his son R. Shimon 'Others say, if it (an animal called 'Ma'aser' by mistake) were a Temurah, it would not be offered. (Since it is offered, this shows that it is not Temurah)!' R. Shimon: If we learn the Torah of these Chachamim, why don't we mention their names? Rebbi: He tried to uproot the Nesi'us from our family! R. Shimon: "... Gam Sinasam, Gam Kinasam Kevar Avadah" (what was, was)! Rebbi: "Ha'Oyev Tamu, Charavos Lanetzach (the enemy died, but his swords persist forever)"! R. Shimon: That is only if his actions accomplished something! Rebbi: They said in R. Meir's name, if it was a Temurah, it would not be offered. Rava: Even Rebbi, who was exceedingly humble, did not explicitly teach it in R. Meir's name (i.e. R. Meir says...)

Let's list all of the morally troubling actions that occurred:

1. R' Meir and R' Nosson got upset because they believed that R' Shimon ben Gamliel had insulted them and they tried to depose him
2. R' Shimon ben Gamliel took revenge on them and punished them for trying to depose him
3. Rebbi continued this punishment even after they died as revenge for them trying to depose his ancestor

Are these the actions of virtuous people? What happened to not running after honour? What happened to not taking revenge?

Below are links to the previous posts on this topic:

Were the Amoraim really paragons of virtue?

Were the Amoraim/Tannaim paragons of virtue? Part 2

Were the Amoraim/Tannaim paragons of virtue? Part 3
Were the Amoriam/Tannaim paragons of virtue? Part 4
Were the Amoriam/Tannaim paragons of virtue? Part 5