[continued from here]
For Parmenides to work through the steps of his argument, he has first to entertain its initial premise, then to entertain its succeeding premises, and then to entertain its conclusion. He will also thereby have gone from believing that change is real to wondering whether it is in fact real, and finally to being convinced that it is not real after all. But all of that entails the existence of change. If he considers such an objection, wonders how he might reply to it, and then finally puts forward a response, that too will involved change. The truth of static monism would thus be incompatible with the existence of static monists like Parmenides. [Edward Feser, Aristotle's Revenge: The Metaphysical Foundation of Physical and Biological Science (Neunkirchen-Seelscheid: editiones scholasticae, 2019), pp. 14-15]
According to Parmenides and his disciple Zeno, change is illusionary. Zeno's paradox on motion was meant to show that real change is impossible. Obviously, Zeno was not saying that change does not seem to happen. Rather, he would probably be happy with the cliche phrase "the more things change, the more they remain the same," interpreted literally. Behind the illusion or facade of change is the reality of changelessness, according to Zeno.
In a book heavily promoting Aristotelian philosophy, Edward Feser puts forward what he thinks is an impeccable argument against the "changelessness" view. Feser argued that change within a person happens and therefore change is real. While this argument is indeed applicable to a naive interpretation of Parmenides and Zeno, I do not believe it actually works.
Feser's argument essentially shows that change does in fact occur, and that a denial of change is a contradiction. However, as we have seen, Zeno does not deny change. Rather, he denies the reality of change. What does this actually mean? From Zeno's position one can go in diverse directions. One can claim that even our responses and thoughts are illusions of change. One can instead hold that there is true change mentally but not physically. One can claim that all change is phenomenal while the noumenal never changes. The common theme here is Idealism. Feser's argument, at least in dealing with Parmenides and Zeno, only proves that some form of succession is necessary, but it does not prove change, or at least the type of "change" that most people would consider change.