  Mark Csikszentmihalyi (2004) describes them as part of an “embodied virtue” tradition of self-cultivation practices. They structured much of early Daoist philosophy and medical theory, and also had profound effects on early Chinese ethics and metaphysics (V. Lo 2005). Such “material virtue” traditions held that the body-mind was constructed of qi and that embodied self-cultivation practices could transform qi. These views informed Warring States accounts of dietary practices, exercise regimens, breath meditation, sexual cultivation techniques, and other technical traditions associated with fang shi. Material virtue traditions also had important links with Daoist texts, southern schools, and the “moralization” of health in traditions that culminated in the Huang Di neijing. Accounts of these practices appear in passing in the texts of the received tradition. Many more come from texts excavated from tombs.