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> > Website Design > Things that Google Hates to See In a Website

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Since Google has become the King Kong of search (remember Ask Jeeves, AltaVista?), it kind of behaves like King Kong — it likes what it likes and if that bugs you then what are you going to do about it?

Google owns search now, so what Google like Google gets. Kind of like that song from Damn Yankees , “Whatever Lola wants, Lola gets…”

You went out and had your nephew design your practice website (despite our blogs recommending otherwise), and now you can’t figure out why you’re not showing up in Google search. Let’s go over a few things that Google hates. Maybe your site features some of these things and is being penalized by Google for them.

No links for sale

Money can’t buy you love, and it can’t buy links on other sites. Your nephew heard that Google loves links to and from other sites. Ah, but did you buy that link that was then placed in the footer of the site? Google can figure out that’s not an authentic link and it punishes your site for said behavior.

This isn’t a problem for most practice sites (especially when we build them), but sometimes you will see ads from various vendors on practice websites. Questionable ethically? Probably. Questionable to Google? Probably. Google sees all of those ads and it assumes this impairs the visitor experience. It drops you in rankings.

Google likes big companies, for some reason. Maybe it’s because Google is a really, really, really big company itself. Google tends to rank big companies ahead of independent local small businesses. Again, this probably isn’t as much of a problem for practice sites, unless you’re up against some massive hospital that offers many of the same procedures your practice does. But because of the big/small bias, it’s imperative your site is optimized.

Google changed search a few years back to decrease the power of keywords, opting instead to reward rich content. But if your content is thin — say just one paragraph describing an elaborate surgical procedure — Google sees that as not helping your visitors understand what your procedure is and if they should have it done or not. Your reward for lame content? Demotion in ranking.

When your nephew was populating your site, he went out and stole a bunch of content from competitors’ sites. Beyond being a copyright infringement, Google knows this is duplicate content and it punishes your site for having it, as it should. Your content needs to be unique, written for your site solely, and that content needs to be educational for your patients and potential patients. Then Google will love you.

Williamson, recall, tries to get a lot of leverage out of his content proposal. In rough outline, he argues as follows: 74

Intuitive judgements are judgements of certain counterfactual conditionals; we have a general capacity to handle counterfactuals; hence there is no need to invoke a special-purpose capacity or mechanism — such as a faculty of rational intuition — to explain the formation and the epistemic properties of intuitive judgements. The general capacity to handle counterfactuals is not ‘exclusively a priori’; nor is there a principled way to single out only some of the judgements that this capacity delivers as a priori. So intuitive judgements are not a priori.

Importantly, the consideration that I am about to give also blocks a certain fallback manoeuvre otherwise available to Williamson: an argument against rationalism that, unlike the above, does not depend on his specific content proposal — indeed, that is compatible with mine. Williamson has recently argued that our judgements of metaphysical modality are not a priori (either). 75 But then it looks like he could in principle dispense with the claim that intuitive judgements are judgements of counterfactuals, accept my alternative suggestion instead, and still reach the desired conclusion. 76 As we shall see, however, my next objection applies to the ‘fallback argument’ too.

We may summarize the fallback argument as follows:

Claims of metaphysical necessity and possibility are logically equivalent to certain counterfactual claims. 77

This suggests that no special-purpose capacity or mechanism is needed to explain our judgements of metaphysical modality either: rather, our general capacity to handle counterfactuals is responsible for those judgements too. (Anything else would indicate a ‘bizarre lack of cognitive economy’ ( Williamson 2007b , p. 162).) But, again, this general capacity is not exclusively a priori; nor is there a principled way to single out only some of the judgements it delivers as a priori. Add to this that intuitive judgements are metaphysical possibility judgements — and it follows that rationalism is false.

The fallback argument raises some new concerns, but rather than pursuing those, let us take note of the features it shares with the original argument against rationalism: both arguments require that we have a general capacity to handle counterfactuals — a general-purpose cognitive capacity that is causally responsible for all, or at any rate most, of our counterfactual judgements. 78 Moreover, the explanation of our intuitive judgements that this capacity provides is supposed to make redundant an explanation in terms of a special-purpose capacity or mechanism. Last, the general capacity is supposed to provide, not just a causal explanation of our intuitive judgements, but an epistemology for them. Do we have a general capacity of the requisite sort?

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