1) Being is timeless: The being is eternal in the sense that is always exists. At any point in time it can be said to exist. Parmenides rejects the predicates ‘was’ and ‘will’. It is always ‘is’. In denying past and future to ‘what-is’ Parmenides has touched upon the notion of timelessness. Melissus, one of the successor of Parmenides later interprets eternality in the sense of ‘it is’, ‘it was’ and ‘it will be’.
Parmenides in the proem says of what is: ‘nor was it nor will it be, since now it is all alike/one, altogether.’
Another interpretation of timelessness of self can be analyzed through this statement. It can been seen that the being is beyond the predicate of time. Plato, to this argues that, if you accept time as a predicate, you…show more content… the being, makes an argument saying that the characteristics of the matter should have magnitude in forms of extensions, space, time etc. Such magnitudes are mathematically divisible. Therefore, plenum should have space and magnitude. Aristotle’s point is that if it is to be indivisible, then it must be unextended, but if it is unextended, it will not have the qualities for only extended bodies have qualities.
5) Immovable: Parmenides establishes that the being is immovable. If the being was movable, there was a need for the void, i.e. not being to exist. Parmenides denies the existence of this void. Nothing apart from the being implies no space for the being to move. Being is indivisible and hence, does not have part. This indicates that because of no parts, there would be no interchanging of parts that would indicate movement. Any type of movement, including locomotion, growth, creation and qualitative alterations.
6) Complete: The being does not need anything to complete it. The being is bound by Ananke (necessity) and Moira (fate). It is necessity which binds the being and it is immovable because of fate. Parmenides denied any sort of change as any kind of change is an object of perception (sense). Object of perception is not a true reality. The being is an object of reason, therefore, it cannot undergo any process which is