This article was motivated by the need to academically frame and share the response of the North-West University (NWU) to the perceived increase of academic dishonesty during Covid-19. Within the ambit of the online (hybrid) teaching and learning approach that became dominant during the Covid-19 pandemic, the NWU established a Community of Practice for Academic Integrity (CoPAI) to enhance Academic Integrity (AI) in a holistic manner. By critically discussing the NWU’s response through their CoPAI, the lessons learned, and strategies developed in the process, the NWU can hopefully assist other Higher Education institutes to progressively enhance AI in the future. This is important, because many contextual shifts in teaching and learning approaches, pedagogy, assessment, and the application of technology, that were enforced in an online mode of delivery during the pandemic, will prevail in future.In writing this article, we focused on contextualising the NWU CoPAI within current literature on community of practice (CoP) and Academic integrity (AI) and emphasising the unique strategy and holistic nature of this CoPAI. The establishment of the CoPAI is discussed within the appreciative inquiry as methodological framework. This methodology is commonly used by CoPs, but it is particularly relevant to the CoPAI since CoPAI sought answers to all the AI questions that presented itself due to disruptions in the higher education landscape. The appreciative inquiry method allowed for the opportunity to find some answers in a holistic manner. Some of these answers or insights gained through the activities of CoPAI is further discussed in the latter part of the article. In conclusion, some of the outcomes and shortcomings of CoPAI at the NWU are highlighted.The main finding of this article concluded that the establishment of a CoPAI can enhance AI at HE institutions in a holistic manner. The applicability, relevance, and success of this CoPAI was realised through its holistic approach which included the valorisation of institutional aspects, the engagement and empowerment of lecturers, and the engagement and empowerment of students. This novel and unique approach to promote AI in HE could fill the existing knowledge gap in the South African context, where the establishment of a CoPAI, the application of appreciative inquiry as methodology, and the inclusion of a holistic approach are still absent. It might however also be an example for other HE institutions to follow globally.

In this article, we indicate some examples of the possible contemporary return of the mind-body dualism. Aspects of contemporary culture, like the influence of brain-computer interface (BCI) or brain-machine interface (BMI), neuroscience projects, and the popularity of sci-fi series and movies that visualise the separation of consciousness from our bodies, are discussed. Only a few of these examples are indicated as introductory to emphasise the need to think again about the importance of some of the strongest philosophical arguments against this dualism. It is in this regard that we will focus on the philosophies of Gabriel Marcel and Paul Ricoeur. Of specific concern for us in this article is Marcel’s influence on Ricoeur in his fundamental rejection of the mind-body dualism. This article’s unique contribution lies, then, in the fact that it analyses and reveals this influence of Marcel on Ricoeur, especially with regards to their shared understanding of embodied being, or incarnate existence, as opposed to a body-mind dualism. This investigation of how Marcel influenced Ricoeur provides a better understanding of: i) Ricoeur’s account of embodied being; ii) Marcel’s philosophy and concept of incarnate existence as being; and finally, iii) the importance of rejecting a mind-body dualism for our contemporary thought and living

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