本研究以江蘇省雲臺山為研究對象，探討其於明清時期從「海上懸島」轉變為「陸路山嶽」的地理變遷，並進一步分析此一轉變在人地關係與地域文化建構中的歷史意義。長期以來，學界對明清空間研究多偏重內陸名山或東南沿海經濟繁茂區域，對於東部沿海如雲臺山此類兼具邊防與貿易意涵之地的關注相對匱乏。康熙年間，因黃河奪淮致使泥沙淤積，雲臺山由「孤懸之島」逐漸與陸地相連，此特殊的「由島轉陸」過程，不僅改變了物理地貌，更引發空間感知與集體認知的轉向。 本文發現，文人對雲臺山書寫大致集中於三個時期：明萬曆年間、清康熙十七年（1678）復海之後，以及道光十二年（1832）前後。值得進一步追問的是，何以這三個時段會分別吸引不同的文人群體造訪與書寫？此一現象背後，可能涉及宗教信仰、政治情勢、黃淮治水或地方經濟發展等多重因素。在文化意義的形塑上，雲臺山的形象隨時代視角，呈現出宛如海上仙洲的「仙境化」、「聖地化」至「人間化」的流變。明萬曆年間，書寫多聚焦於山林景觀與仙境、聖地加以比附；進入清代，面對海防安全、黃淮水患及鹽政積弊，雲臺山逐漸被納入「經世致用」的治理視野。從蘇納海、帥顏保對海防重要性的奏請，到治水專家對疏浚河道的考察，乃至道光年間陶澍推行「票鹽法」改革以改善民生，雲臺山的意象逐漸由宗教性的「聖境」，轉化為政治與經濟治理下的「人間樂土」。 本研究試圖透過檢視雲臺山地貌重構的過程，分析清初如何將邊陲島嶼納入帝國行政治理與經濟體系之中，體現疆域權力由陸向海的延伸。綜上所述，雲臺山不僅是自然地理的存在，更是官員、文人等多方群體透過「凝視山嶽」所建構的文化載體。本研究旨在補足東亞海洋史中對東海沿岸關注之不足，並釐清「海洋區隔」的消長如何促使雲臺山從「神聖空間」轉向「世俗空間」，進而揭示山嶽意象在地域文化發展中的動態流變。;Focusing on Mount Yuntai in Jiangsu Province during the Ming and Qing dynasties， this study explores its geographical transformation from an " offshore island " into a "mainland mountain，" and further analyzes the historical significance of this transition in terms of human-land relations and regional cultural construction. For a long time， scholarship on the spatial history of the Ming and Qing periods has predominantly focused on inland celebrated mountains or the economically prosperous regions along the southeastern coast， leaving areas like Mount Yuntai—which held both coastal defense and trade significance—relatively understudied. During the Kangxi reign， due to the Yellow River usurping the Huai River channel， the resulting siltation caused Mount Yuntai to gradually connect with the mainland. This unique process of "transitioning from island to land" not only altered the physical landscape but also triggered a paradigm shift in spatial perception and collective cognition. This study finds that literati writings on Mount Yuntai primarily clustered around three distinct periods: the Wanli reign of the Ming dynasty， the post-1678 period following the lifting of the maritime ban in the seventeenth year of the Kangxi reign， and around the twelfth year of the Daoguang reign (1832). A compelling question that arises is: why did these three specific periods attract different groups of literati to visit and write? Behind this phenomenon lies a complex interplay of multiple factors， including religious beliefs， political climates， hydraulic governance of the Yellow and Huai rivers， and local economic development. In terms of cultural shaping， the image of Mount Yuntai evolved through various historical lenses， exhibiting a fluid transformation from an otherworldly "immortal realm" and "sacred site" to a "mundane world." During the Wanli reign of the Ming， writings mostly focused on the mountainous scenery， comparing it to immortal realms and sacred peaks. Moving into the Qing dynasty， when confronted with coastal defense security， Yellow-Huai river floods， and systemic corruption in salt administration， Mount Yuntai was gradually integrated into a governance framework centered on "statecraft" (經世致用). From Sunahai and Shuai Yanbao’s memorials emphasizing the critical importance of coastal defense， to hydraulic experts’ surveys on river dredging， and finally to Tao Shu’s implementation of the "ticket salt system" (票鹽法) reform during the Daoguang reign to improve livelihoods， the imagery of Mount Yuntai progressively shifted from a religious "sacred realm" to a "terrestrial paradise" under political and economic governance. By examining the process of Mount Yuntai′s landscape reconstruction， this research analyzes how the early Qing court incorporated peripheral islands into the imperial administrative and economic systems， thereby embodying the extension of territorial power from land to sea. In summary， Mount Yuntai is not merely a physical geographical entity， but a cultural carrier constructed by various groups， including officials and literati， through the "mountain gaze." This study aims to redress the lack of scholarly attention on the East China Sea coast within East Asian maritime history. Furthermore， it clarifies how the ebb and flow of "maritime separation" prompted Mount Yuntai′s transformation from a "sacred space" into a "secular space，" thereby revealing the dynamic evolution of mountain imagery within regional cultural development.
