Socrates wants a specific account of piety-a uniqueness requirement for the Euthyphro's answer. .
The second answer then given by Euthyphro is "that which is dear to the gods is pious, what is not is impious". And with that Socrates is more pleased since he has now received an answer closer to his expectations of what the form of the answer should be, namely, a definition or account of piety. The problem with this answer as Socrates argues, is that the gods love too much. They love and hate different things and between themselves they disagree on what is to be loved and what is to be hated. So if piety is that which is loved by the gods, according to Euthyphro, one cannot tell what is more pious or not since there is disagreement among the gods about what they love. Socrates is looking for that form or idea itself that makes all things pious; a causal or explanatory requirement to add to the uniqueness requirement for the answer.
The third suggestion made by Euthyphro is simply a modification of his second answer: that which all of the gods love. Socrates suggests that they examine the soundness of this definition before accepting it, as is the case with most dialogues of Plato. An answer is scrutinized by Socrates (and other Platonic characters) to ensure that it is sound in all cases before accepting it as valid and true. Unfortunately, in the course of their examination Socrates and Euthyphro discover that the given answer is explained by piety, instead of it itself explaining piety as a proper definition should. To clarify, if the god-loved (E's definition of piety) and piety (the word we are looking to define) are the same, then the pious would be loved because it was pious, just as the god-loved would be loved because it was god-loved. One perspective is that the god-loved was loved by the gods because it was loved by the gods (as we already said god-loved was to mean). Another perspective is that the pious was pious because it was being loved by the gods.
