tatum reed Un Official Fan Site Tribute

tatum reed : This Is An Un Official Fan Site Tribute
Tatum
Porn Queen Actress Superstar

PERFORMER AKA Tatum BIRTHDAY August 08, 1980 (39 years old) ASTROLOGY Leo BIRTHPLACE Bloomfield Hills, Michigan, USA YEARS ACTIVE 2005-2013 (Started around 25 years old)
Tatum Reed is a former American pornographic actress and adult movie producer.[1] During her porn career, she created an Internet presence that featured her adult film career with blogging, fashion, and lifestyle reviews.[2] Contents 1 Adult film career 2 Personal life 3 References 4 External links Adult film career Reed has been acknowledged for her convergence of technology, fashion, lifestyle reviews, and pornography into a single lifestyle portal.[1] After appearing in a handful of adult films and websites, Reed launched her own pornographic brand "IlovePopwhore", which eventually developed further into a reality based website. IlovePopwhore featured Reed followed by a camera crew in a series of reality series-style vignettes.[2] Reed and her pornography career were also the central focus of the 2007 James Hanlon documentary Popwhore: A New American Dream.[2] The film won Grand Jury Prize for Best Documentary, and Hanlon won the award for Best Director of a Documentary at the New York International Independent Film and Video Festival.

Personal life Reed is a conservative Republican and Episcopalian who voted for George W. Bush.[2] Movie Title Year Distributor Notes Rev Formats Ballsdeep in Popwhore 2013 clips4sale IR Big Booty Moms 2 2008 Justin Slayer International Facial IR 1 DRO Blowjob: Tatum Reed 2007 loadmymouth.com BJOnly Facial Swallow Butt Masters 2005 bangbrosnetwork.com LezOnly Butt Masters 2012 bangbrosnetwork.com O Gang Bangin Whitey 3 2007 Pure Filth Anal Facial DP IR DO Housewife 1 On 1 1817 2007 naughtyamerica.com O I Have A Wife 3571 2009 naughtyamerica.com Anal Naughty Bookworms 416 2005 naughtyamerica.com Facial O Scale Bustin Babes 23 2006 Rodnievision Anal Facial Bald DRO She Likes It Black 1 2007 Black Thunder Anal Facial DP IR 1 DRO Swinger Chronicles 2017 Richard Mann Productions O Tatum 2005 bangbrosnetwork.com Facial O Teen Thrills 2007 Loaded Digital DO White Kong Dong 1: MILF Edition 2009 Devil's Film Facial Swallow 1 DRO Who's Next In Porn 2 2005 Metro Anal Facial 1 means of knowledge (epistemology, Pramanas), value system (axiology) and other topics.[28][29][30] Indian philosophy also covered topics such as political philosophy as seen in the Arthashastra c. 4th century BCE and the philosophy of love as seen in the Kama Sutra. The Kural literature of c. 1st century BCE, written by the Tamil poet-philosopher Valluvar, is believed by many scholars to be based on Jain philosophies.[31][32] Later developments include the development of Tantra and Iranian-Islamic influences. Buddhism mostly disappeared from India after the Muslim conquest in the Indian subcontinent, surviving in the Himalayan regions and south India.[33] The early modern period saw the flourishing of Navya-Nyaya (the 'new reason') under philosophers such as Raghunatha Siromani (c. 1460–1540) who founded the tradition, Jayarama Pancanana, Mahadeva Punatamakara and Yashovijaya (who formulated a Jain response).[34] Orthodox schools The principal Indian philosophical schools are classified as either orthodox or heterodox – astika or nastika – depending on one of three alternate criteria: whether it believes the Vedas are a valid source of knowledge; whether the school believes in the premises of Brahman and Atman; and whether the school believes in afterlife and Devas.[35][36] There are six major schools of orthodox Indian Hindu philosophy—Nyaya, Vaisheshika, Samkhya, Yoga, Mima?sa and Vedanta, and five major heterodox schools—Jain, Buddhist, Ajivika, Ajñana, and Carvaka. However, there are other methods of classification; Vidyaranya for instance identifies sixteen schools of Hindu Indian philosophy by including those that belong to the Saiva and Rasesvara traditions.[37][38] Each school of Hindu philosophy has extensive epistemological literature called Pramana-sastras.[39][40] In Hindu history, the distinction of the six orthodox schools was current in the Gupta period "golden age" of Hinduism. With the disappearance of Vaisheshika and Mima?sa, it became obsolete by the later Middle Ages, when the various sub-schools of Vedanta (Dvaita "dualism", Advaita Vedanta "non-dualism" and others) began to rise to prominence as the main divisions of religious philosophy. Nyaya survived into the 17th century as Navya Nyaya "Neo-Nyaya", while Samkhya gradually lost its status as an independent school, its tenets absorbed into Yoga and Vedanta. Samkhya and Yoga Samkhya is a dualist philosophical tradition based on the Samkhyakarika (c. 320–540 CE),[41] while the Yoga school was a closely related tradition emphasizing meditation and liberation whose major text is the Yoga sutras (c. 400 CE).[42] Elements of proto-Samkhya ideas can however be traced back all the way to the period of the early Upanishads.[43] One of the main differences between the two closely related schools was that Yoga allowed for the existence of a God, while most Samkhya thinkers criticized this idea.[44] Samkhya epistemology accepts three of six pramanas (proofs) as the only reliable means of gaining knowledge; pratyak?a (perception), anuma?a (inference) and sabda (word/testimony of reliable sources).[45] The school developed a complex theoretical exposition of the evolution of consciousness and matter. Samkhya sources argue that the universe consists of two realities, puru?a (consciousness) and prak?ti (matter). As shown by the Sa?khyapravacana Sutra (c. 14th century CE), Samkhya continued to develop throughout the medieval period. Nyaya The Nyaya school of epistemology, explores sources of knowledge (Prama?a) and is based on the Nyaya Sutras (circa 6th-century BCE and 2nd-century CE).[46] Nyaya holds that human suffering arises out of ignorance and liberation arises through correct knowledge. Therefore, they sought to investigate the sources of correct knowledge or epistemology. Nyaya traditionally accepts four Pramanas as reliable means of gaining knowledge – Pratyak?a (perception), Anuma?a (inference), Upama?a (comparison and analogy) and Sabda (word, testimony of past or present reliable experts).[45] Nyaya also traditionally defended a form of philosophical realism.[47] The Nyaya Sutras was a very influential text in Indian philosophy, laying the foundations for classical Indian epistemological debates between the different philosophical schools. It includes, for example, the classic Hindu rejoinders against Buddhist not-self (anatta) arguments.[48] The work also famously argues against a creator God (Ishvara),[49] a debate which became central to Hinduism in the medieval period. Vaise?ika Vaise?ika is a naturalist school of atomism, which accepts only two sources of knowledge, perception and inference.[50] This philosophy held that the universe was reducible to parama?u (atoms), which are indestructible (anitya), indivisible, and have a special kind of dimension, called “small” (a?u). Whatever we experience is a composite of these atoms.[51] Vaise?ika organized all objects of experience into what they called padarthas (literally: 'the meaning of a word') which included six categories; dravya (substance), gu?a (quality), karma (activity), samanya (generality), vise?a (particularity) and samavaya (inherence). Later Vaise?ikas (Sridhara and Udayana and Sivaditya) added one more category abhava (non-existence). The first three categories are defined as artha (which can perceived) and they have real objective existence. The last three categories are defined as budhyapek?am (product of intellectual discrimination) and they are logical categories.[52] Mima?sa Mima?sa is a school of ritual orthopraxy and is known for its hermeneutical study and interpretation of the Vedas.[53] For this tradition, the study of dharma as rituals and social duties was paramount. They also held that the Vedas were "eternal, authorless, [and] infallible" and that Vedic injunctions and mantras in rituals are prescriptive actions of primary importance.[53] Because of their focus on textual study and interpretation, Mima?sa also developed theories of philology and the philosophy of language which influenced other Indian schools.[54] They primarily held that the purpose of language was to clearly prescribe proper actions, rituals and correct dharma (duty or virtue).[55] Mima?sa is also mainly atheistic, holding that the evidence for the existence of God is insufficient and that the Gods named in the Vedas have no existence apart from the names, mantras and their power.[56] A key text of the Mima?sa school is the Mima?sa Sutra of Jaimini and major Mima?sa scholars include Prabhakara (c. 7th century) and Kumarila Bha??a (fl. roughly 700). The Mima?sa school strongly influenced Vedanta which was also known as Uttara-Mima?sa, however while Mima?sa emphasized karmaka??a, or the study of ritual actions, using the four early Vedas, the Vedanta schools emphasized jñanaka??a, the study of knowledge, using the later parts of Vedas like the Upani?ads.[53] Vedanta Adi Shankara (8th century CE) the main exponent of Advaita Vedanta Vedanta (meaning "end of the Vedas") or Uttara-Mima?sa, are a group of traditions which focus on the philosophical issues found in the Prasthanatrayi (the three sources), which are the Principal Upanishads, the Brahma Sutras and the Bhagavad Gita.[57] Vedanta sees the Vedas, particularly the Upanishads, as a reliable source of knowledge. The central concern for these schools is the nature of and relationship between Brahman (ultimate reality, universal consciousness), Atman (individual soul) and Prakriti (empirical world). The sub-traditions of Vedanta include Advaita (non-dualism), Vishishtadvaita (qualified non-dualism), Dvaita (dualism) and Bhedabheda (difference and non-difference).[58] Due the popularity of the bhakti movement, Vedanta came to be the dominant current of Hinduism in the post-medieval period. Other While the classical enumeration of Indian philosophies lists six orthodox schools, there are other schools which are sometimes seen as orthodox. These include:[37] Pasupata, an ascetic school of Shaivism founded by Lakulisha (~2nd century CE). Saiva Siddhanta, a school of dualistic Shaivism which was strongly influenced by Samkhya. Pratyabhijña (recognition) school of Utpaladeva (10th century) and Abhinavagupta (975–1025 CE), a form of non-dual Shaiva tantra. Rasesvara, the mercurial school Pa?ini Darsana, the grammarian school (which clarifies the theory of Spho?a) Heterodox or Srama?ic schools Main article: Srama?a The nastika or heterodox schools are associated with the non-vedic Srama?ic traditions that existed in India since before the 6th century BCE.[59] The Srama?a movement gave rise to diverse range of non-vedic ideas, ranging from accepting or denying the concepts of atman, atomism, materialism, atheism, agnosticism, fatalism to free will, extreme asceticism, strict ahimsa (non-violence) and vegetarianism.[60] Notable philosophies that arose from Srama?ic movement were Jainism, early Buddhism, Carvaka, Ajñana and Ajivika.[61] Jain philosophy Jain philosophy deals extensively with the problems of metaphysics, reality, cosmology, ontology, epistemology and divinity. Jainism is essentially a transtheistic religion of ancient India.[62]:182 It continues the ancient Srama?a tradition, which co-existed with the Vedic tradition since ancient times.[63][64] The distinguishing features of Jain philosophy includes a mind-body dualism, denial of a creative and omnipotent God, karma, an eternal and uncreated universe, non-violence, the theory of the multiple facets of truth, and a morality based on liberation of the soul. Jain philosophy attempts to explain the rationale of being and existence, the nature of the Universe and its constituents, the nature of bondage and the means to achieve liberation.[65] It has often been described as an ascetic movement for its strong emphasis on self-control, austerities and renunciation.[66] It has also been called a model of philosophical liberalism for its insistence that truth is relative and multifaceted and for its willingness to accommodate all possible view-points of the rival philosophies.[67] Jainism strongly upholds the individualistic nature of soul and personal responsibility for one's decisions; and that self-reliance and individual efforts alone are responsible for one's liberation.[68] The contribution of the Jains in the development of Indian philosophy has been significant. Jain philosophical concepts like Ahimsa, Karma, Moksa, Samsara and the like are common with other Indian religions like Hinduism and Buddhism in various forms.[69] While Jainism traces its philosophy from teachings of Mahavira and other Tirthankaras, various Jain philosophers from Kundakunda and Umasvati in ancient times to Yasovijaya and Shrimad Rajchandra in recent times have contributed to Indian philosophical discourse in uniquely Jain ways. Carvaka Carvaka or Lokayata was an atheistic philosophy of scepticism and materialism, who rejected the Vedas and all associated supernatural doctrines.[70] Carvaka philosophers like Brihaspati were extremely critical of other schools of philosophy

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