I don't know why, but I don't feel in the mood to write any lomdus now (a fact which may actually increase the readership here : ) The Rambam famously writes (Moreh Nevuchim III:17) that there is no Divine hashgacha on animals and plants and he explains why -- there is no place in Tanach where we find any hint to such a concept. The Navi Chabakuk compares the wanton destruction of Nevuchadnezer to the killing of animals and beasts in order to illustrate that it was seemingly without rhyme or reason, without a plan (an idea the Navi subsequently rejects as wrong), reinforcing the idea that Divine plans are reserved for humans alone.
There appears to be clear proof against the Rambam from a Yerushalmi cited by Tosfos (Avodah Zarah 16b d"h dimus). The Yerushalmi records that when R' Shimon bar Yochai exited his cave he saw a hunter trapping birds. With each attempt, RSB"Y heard a bas kol declare whether the bird would be caught or not. Apparently the Yerushalmi and Tosfos would agree with Shakespeare's Hamlet that quite literally, "There is special providence in the fall of a sparrow."
If hashgacha is all encompassing, why is it that the only allusion we find to it is this isolated Yerushalmi -- as the Rambam argues, isn't the absence of any mention of such a concept in Tanach telling? The Divrei Chaim (i.e. the Sanzer Rav, Parshas Mikeitz) answers that this is no proof at all. The purpose of creation is to utilize what we find in the world to serve G-d. It is not the fall of the sparrow as an end in itself which is G-d's concern, but rather it is the success or failure of the hunter of sparrows which is His concern. Everything in creation has a purpose relative to man's service of G-d, and it is through Divine hashgacha over man's service and purpose that the rest of creation is watched as well.