bedaf 92b omer reish lakish i lav dekasalka ...
lama haguemara lo omeret ... eima seifa.. umin hasseifa nir`e shehamishna lo rabbi akiva, mekeivan she rabbi meir omer mekudeshet.kavanati leota braita shehaguemara mevia od paam beamud 93b... rabbi meir omer mekudeshe.( shura harishona min hagedolot).
albert battat, sao paulo brazil
[TRANSLATION: On Daf 92b, "Omer Reish Lakish," why doesn't the Gemara say that we can learn from the Seifa of the Mishnah that the Mishnah is not like Rebbi Akiva, since Rebbi Meir says that she is Mekudeshes (that is, Rebbi Meir in the Beraisa that the Gemara brings again on 93b, "Rebbi Meir says she is Mekudeshes" (first wide line))?]
There was no disagreement between R' Yochanan and Resh Lakish that the Machlokes between R' Me'ir and the Tana Kama was based on Davar Shelo Ba l'Olam. The question is why did the Tana Kama consider a Yevama a Davar Shelo Ba l'Olam. Rav Yochanan deduced that the Tana was of the opinion that there is no Kidushin in a Yevama l'Shuk specifically.
Reish Lakish counters that the Tana could possibly be Rebbi Akiva who holds that there is no specific Din by Yevama Rather se is excluded from Kidushin just like all Issurei Lav.
I hope this answers your question.