臺灣和內蒙古為清廷不同典型的邊疆之地;二地書院的興建，均是滿清推行「崇儒重道」文教國策的產物，同為滿清帝王儒學所籠罩，並深受朱子學的影響。 二地的書院教育，都歷經長期而緩慢發展的歷程，官方的力量自始至終皆居於主導地位，而倚賴外來師儒甚深。降至晚期，緣於內憂外患，地方官員深覺邊疆應為內地為一體，在臺灣開始實施撫番政策，在內蒙古則更重視漢人的角色，由而均出現書院增長的趨勢;並都表現出民間發結集、地方官員主動，兩者相輔相成的力量，中央朝廷的因素已趨於被動而褪色。呈顯出晚清邊區儒學教育發展的共同特徵。但二地畢竟在歷史背景、社會結構、地緣關係等方面，極不相同;由書院發展所呈現的儒學特質，亦迥然有異。 清代臺灣的政教建制，被內蒙古視為堪可仿效的楷模，前後長達一百多年。此反映遠在海外的臺灣無論在行政建置、文教措施、書院建設以及儒學思想的呈現各方面，都比和中原只有邊牆之的內蒙古，更與內地具有一致性。但由於內蒙古向為京師屏藩，邊防重地;清廷以滿、蒙、漢多語的方式培養土默特蒙古與八旗非漢菁英，其受中央直接支援和管控的程度遠高於臺灣，無寧是清廷中央的外衍力量，此又比臺灣更具核心性。二者形成辯證性的對比，並各顯映其書院發展的獨特性。

Confucian educational policy and system had been diffused to the frontiers of Qing Dynasty including the different typical peripheral areas: Taiwan and Inner Mongolia. The academies (書院) were built under the imperial authoritarian effects and teachings of philosophy of Zhu-Xi both there. Bedsides, the experiences of academic educations both in the peripheral areas recited above had shared the characteristics of the vigorous official actors, external scholars, non-governmental local supports, slow long-term developmental processes and decline of central suppression in late Empire periods. Meanwhile, they differed from each other in many aspects cause of the divergent geographical, historical, ethnic backgrounds and discrepant administrative and social situation. From the views of Inner Mongolia in Qing periods, the academic educations in Taiwan had been the typical models deserved to imitate for one hundred and more years. That reflected the educational administration and Confucian thoughts in Taiwan though overseas were more identical with the core China than in Inner Mongolia where controls, the academic educations for ethnic minorities of Huhehot City and the Eight-Banners in Inner Mongolia had strongly represented the centrality more than in Taiwan.