This case study explores the scaling experience of an early‐stage healthtech startup company called myICUvoice. During the Covid‐19 pandemic, myICUvoice rapidly scaled from a single intensive care environment to being widely used nationally (UK) as well as globally. We explore why and how so many volunteers were motivated to donate their time and expertise to help scale this early stage startup. Specifically, we examine the roles that empathy played throughout the scaling process. There are three distinct types of empathy that we have identified in our story: em‐pathos, empathetic understanding, and mass‐empathy. These each had a distinct role in driving the startup forward. Importantly, we note that human‐centered design (which often focuses almost exclusively on achieving empathetic understanding) will immensely benefit from considering the multiple types, and multi‐faceted powers, of empathy.

No abstract

No abstract

Resilience can be a tremendous asset to any individual's ability to carry on despite difficulties. At the same time, revering resilience without a healthy amount of respect for emotional vulnerability—by which I mean the intentional choice to tap into our emotional beings and allow ourselves to deeply experience the emotions that arise in us doing our fieldwork and analysis phases of ethnographic research—can be a hindering block to doing good anthropological work. Drawing upon three examples from my personal work as an anthropologist—one from academic research in interreligious relations, one from a healthtech start up context, and one from doing ethnographic work in corporate settings—I call out for anthropologists to not neglect our emotional experiences. I point back to the often‐referenced “empathy” within anthropological spheres and, looking at empathy as both a cognitive and an emotional phenomenon, I join the conversation of others who are arguing for the intentional inclusion of affective empathy.

While religious beliefs are typically studied using questionnaires, there are no standardized tools available for cognitive psychology and neuroscience studies of religious cognition. Here we present the first such tool—the Cambridge Psycholinguistic Inventory of Christian Beliefs (CPICB)—which consists of audio-recorded items of religious beliefs as well as items of three control conditions: moral beliefs, abstract scientific knowledge and empirical everyday life knowledge. The CPICB is designed in such a way that the ultimate meaning of each sentence is revealed only by its final critical word, which enables the precise measurement of reaction times and/or latencies of neurophysiological responses. Each statement comes in a pair of Agree/Disagree versions of critical words, which allows for experimental contrasting between belief and disbelief conditions. Psycholinguistic and psychoacoustic matching between Agree/Disagree versions of sentences, as well as across different categories of the CPICB items (Religious, Moral, Scientific, Everyday), enables rigorous control of low-level psycholinguistic and psychoacoustic features while testing higher-level beliefs. In the exploratory Study 1 (N = 20), we developed and tested a preliminary version of the CPICB that had 480 items. After selecting 400 items that yielded the most consistent responses, we carried out a confirmatory test–retest Study 2 (N = 40). Preregistered data analyses confirmed excellent construct validity, internal consistency and test–retest reliability of the CPICB religious belief statements. We conclude that the CPICB is suitable for studying Christian beliefs in an experimental setting involving behavioural and neuroimaging paradigms, and provide Open Access to the inventory items, fostering further development of the experimental research of religiosity.